Summa Theologica

the future works of men, this proceeds from a false and vain opinion; and thus the operation of the demon mixes itself in, whence it will be superstitious and illicit divination. If, however, anyone uses the consideration of the stars to foreknow futures which are caused by celestial bodies, such as droughts and rains and other things of this kind, it will not be illicit or superstitious divination.

And according to this, the response to the first is clear.

To the second point, it must be said that the fact that astrologers frequently announce true things from the consideration of the stars happens in two ways: in one way, because many people follow bodily passions; and therefore their acts are disposed, for the most part, according to the inclination of celestial bodies: but few are they, that is, the wise alone, who moderate such inclinations by reason; and therefore astrologers announce true things in many instances, and especially in common events, which depend upon the multitude. In another way, on account of demons mixing themselves in. Whence Augustine (On Genesis according to the Literal Meaning, bk. II, ch. 17) says: "It must be confessed that, when true things are said by mathematicians, they are said by a certain most occult instinct, which human minds unknowingly suffer; which, however, is done for the deceiving of men by the operation of unclean and seducing spirits, who are permitted to know certain true things about temporal affairs." Whence he concludes: "Wherefore, for a good Christian, mathematicians or any of those who divine impiously, and especially those who speak the truth, must be avoided; lest they ensnare a deceived soul by a certain pact of association with demons."

And through this, the response to the third is clear.

ARTICLE VI. — WHETHER DIVINATION WHICH IS PERFORMED THROUGH DREAMS IS ILLICIT.

To the sixth point, one proceeds thus: 1. It seems that divination which is performed through dreams is not illicit. For to use divine instruction is not illicit; but in dreams men are instructed by God: for it is said (Job, xxxiii, 15): By a dream in a vision by night, when deep sleep falls upon men, and they are sleeping in their beds, then He opens, that is, God, the ears of men, and teaching them instructs them in discipline. Therefore, to use divination which is through dreams is not illicit.

2. Furthermore, those who interpret dreams properly use the divination of dreams. But holy men are read to have interpreted dreams, as Joseph interpreted the dreams of the Pharaoh’s cupbearer and chief baker, as is read (Genesis xl), and Daniel interpreted the dream of the King of Babylon, as is contained (Daniel ii and iv). Therefore, the divination of dreams is not illicit.

3. Furthermore, it is unreasonable to deny that which men commonly experience. But all experience that dreams have some signification of future events. Therefore, it is vain to deny that dreams have the power of divination. Therefore, it is lawful to attend to them.

But contrary to this is what is said (Deuteronomy xviii, 10): Neither let there be found among you any one that observes dreams.

CONCLUSION. — Divination from dreams, which is from divine revelation or any natural cause, internal or external, is not illicit: but that which proceeds from the revelation of demons is superstitious and entirely illicit.

I answer that it must be said that, as has been said (art. 2 and 6 of this question), di-