ARTICLE X

ARE DEMONS FORCED TO WORK MIRACLES BY SENSIBLE AND CORPOREAL OBJECTS, DEEDS OR WORDS?

THE tenth point of inquiry is whether demons by sensible and corporeal objects, deeds, or words, be forced to work the miracles that seem to be wrought by magic: and seemingly they can.

             1. Augustine (De Civ. Dei x, 9) quotes Porphyry as saying that a certain man in Chaldea was seized with envy and by adjuring the spiritual powers, bound them with his imprecations not to grant the prayers of any other. And (ibid. 21) he says: Unless the demons first gave the information, it was not possible to know what any one of them desired or disliked, by what name he was to be invoked or compelled. Therefore demons are compelled to produce magical effects.

             2. Whosoever does a thing against his will is in some way compelled. Now demons sometimes do a thing against their will when they are adjured by magicians. Thus it is always the devil's will to lead men into sin: and yet a man may be incited to base love by magic, and by the same art may be freed from the violence of the incitement. Therefore demons are compelled by magicians.

             3. It is related of Solomon that he performed certain exercises and thereby compelled the demons to quit bodies that were obsessed by them. Therefore demons can be compelled by adjuration.

             4. If demons come when evoked by a magician this is because they are either enticed or compelled. But they are not always evoked by being enticed: since sometimes they are adjured through things they hate, for instance through the virginity of the imprecator, whereas they themselves are ever inciting men to concubinage. Therefore seemingly they are sometimes compelled.

             5. It is the devil's constant aim to turn man away from God. Nevertheless they obey the summons when they are adjured through things that imply that they revere God, for instance by invoking God's majesty. Therefore they do this not willingly but under compulsion.

             6. If so be that they are enticed by sensible objects it is not as animals are enticed by food, but as spirits are drawn by such signs as give pleasure, for instance different kinds of stones, herbs, trees, animals, chants, rites, as Augustine says (De Civ. Dei xxi, 6). Yet apparently they are not drawn by signs; for only those are drawn by signs who make use of signs, and these are only those who are possessed of senses: inasmuch as a sign is that which besides the impression it makes on the senses brings something else to our knowledge. Therefore demons are in no way enticed but are only compelled.

             7. A certain man said to Jesus (Mt. xvii, 14): Lord have pity on my son, for he is a lunatic and suffereth much: and (Mk. ix, 16) it is said: I have brought my son to thee, having a dumb spirit. Now the (ordinary) gloss observes on the words quoted from Matthew: Him Mark calls deaf and dumb whom Matthew describes as a lunatic, not that the moon obeys the demons, but that the demon by observing the moon's course has an evil influence on man. It would seem, then, that by observing the heavenly bodies and other material things the demons may be compelled to do this or that.

             8. Seeing that demons sinned by pride it is hardly likely that they are enticed by things that are derogatory to their superior nature. Yet they are adjured by invocations of their power and by the most incredible falsehoods, all of which is derogatory to their knowledge. Hence Augustine (De Civ. Dei x, 11) quotes Porphyry as saying: Why should a weak man threaten, or seek by falsehood to extract the truth? for he will threaten to make the heavens fall and do other like things impossible to man, that the gods like silly children overawed by false and absurd threats may obey his behest. Therefore the demons are evoked not by being enticed but by being compelled.

             9. The demon's endeavour is to bring men to idolatry: and they compass this chiefly by their presence in images. Now if they came of their own accord, they would always come to such things. But they come only at certain times, and when invoked by certain chants and rites, and then only to certain consecrated or rather execrated images. Demons therefore are invoked not by being enticed but by compulsion.

             10. Sometimes demons are invoked by magic art in order that they may turn men to base love. But demons endeavour to do this of their own accord: wherefore there would be no use in enticing them to do this if they did so whenever they were invoked. Now they do not so always. Therefore when they do they are invoked, not as being enticed but as being compelled.

             On the contrary, it is written (Job xli, 24): There is no power upon earth that can be compared with him, namely the devil. Now a greater power is not compelled by a lesser. Therefore nothing on earth can compel the demons.

             Again, to be invoked and to be compelled apply to different subjects: we invoke those who are above, and we compel those who are beneath, according to Porphyry. Now demons come when called: therefore they are not compelled.

             Should anyone say that they are compelled by the power of God: I reply, on the contrary, that to compel the demons by (calling upon) the power of God is the effect of the gift of grace whereby the order of heavenly powers is fulfilled. Now this gift is not in unbelievers and wicked men like sorcerers. Therefore neither can the demons be compelled by invoking the divine power. Again, it is no sin to do what is done chiefly by the divine power, for instance to work miracles. If then magicians were to compel the demons by the power of God, they would not sin in employing the magic arts; which is plainly false. Therefore the demons cannot in any way be compelled by magic.

             I answer that there have been many opinions about the things done by the magic arts. Some, like Alexander, have said that the effects produced by magic are the result of powers and energies engendered in the lower world by the forces in these lower bodies combined with an observation of the heavenly movements. Hence Augustine (De Civ. Dei x, 1) states that Porphyry believed that it is possible for men to employ herbs, stones, animals, certain sounds and voices, figures and various forms of trickery as well as by observing the movement of the stars in the revolution of the heavens, to conjure up forces conducive to the various effects of the stars. This opinion seems to be inadequate: since, although the natural forces of higher and lower bodies may suffice to produce some of the results ascribed to witchcraft, such as certain transmutations of bodies, nevertheless there are certain results of magic that are altogether beyond the scope of material forces. For it is plain that speech can only come from an intelligence: and magicians cause spoken answers to be heard; wherefore this must proceed from an intelligence, especially seeing that these answers sometimes convey information about hidden matters. Nor can it be said that this is done by influencing the imagination alone by some kind of trickery: because in that case these voices would not be heard by all the bystanders, nor could they be heard by those who are awake and have the use of their senses. It follows then that these answers proceed either from the mind of the magician or from some outside intellectual agency.

             The former is impossible for two reasons. First, because a man's mind cannot by its own power come to the knowledge of hidden matters except through matters known to him: so that by its will it is unable to effect the revelation of hidden matters, which is produced by the magic arts, since the principles of reason are insufficient to lead to the knowledge of those hidden matters. Secondly, because if the magician's mind produced these results by its own power, it would not need to resort to invocations or other like external means.

             It is clear, therefore, that these results of magic are produced by some external spirits: not however by righteous and good spirits; and this is clear for two reasons. First, because good spirits would not associate themselves with wicked men, such as are the majority of magicians; secondly, because they would not co-operate with man in wrong-doing, which is often the result of magic. It remains then for us to conclude that they are produced by evil spirits whom we call demons.

             These demons may be said to be compelled in two ways: first by a higher power that forces them to act of necessity: secondly, by way of enticement, even as a man is said to be compelled to do something when he is drawn by his desire. In neither way, however, properly speaking, can demons be compelled by material things: unless we suppose them to have aerial bodies naturally united to them and consequently sensible affections like other animated beings: thus Apuleius believed that demons are animals with aerial bodies and passive souls. For in that case they could be compelled in either way by a corporeal power; either of the heavenly bodies (by whose action they might be led to certain passions) or of these lower bodies which might be to them an object of pleasure: thus Apuleius says that they delight in the smoke of sacrifices and such like things. This opinion, however, has been shown to be false in the previous Articles.

             We conclude then that the demons which give success to the magic art may be both compelled and enticed. They are compelled by a higher being: sometimes by God himself, sometimes through the divine power by holy angels and men. Thus the demons are said to be curbed by the angelic order of Powers. Holy men, even as they participate in the gift of the Virtues inasmuch as they work miracles, so do they share in the gift of the Powers inasmuch as they cast out devils. Sometimes too they are compelled by superior demons; and this compulsion alone can be effected by means of magic. They may also be compelled, being as it were enticed, by the magic arts, not indeed by means of corporeal things for their own sake, but for the sake of something else. First because they are aware that the result for which they are invoked can be more easily produced by such corporeal things: and they want their power to be an object of admiration: and for this reason they are more ready to obey the summons when they are invoked under certain constellations. Secondly, in so far as these corporeal things are signs of certain spiritual things that please them. Hence Augustine (De Civ. Dei xxi, 6) says that demons are enticed by these things not as animals are by food, but as spirits by signs. For seeing that men in token of their subjection to God offer sacrifice and prostrate themselves, the demons delight in having such tokens of reverence offered to them. Moreover different demons are enticed by different signs as corresponding better to their various vices. Thirdly, they are enticed by those corporeal things which lead men into sin: for this reason they are enticed by lies or anything that deceives men or leads them into sin.

             Reply to the First Objection. Demons are said to be compelled by magic art in the ways given above.

             Reply to the Second Objection. The demon is quite content if by preventing an evil and promoting a good he makes it easier for him to draw men into familiar converse with him, and to become an object of admiration to them: thus they even transform themselves into angels of light (2 Cor. xi, 14).

             Reply to the Third Objection. If Solomon performed these exorcisms when he was in a state of grace, they could derive the power to compel the demons from the power of God. But if it was after he had turned to the worship of idols, so that we have to understand that he performed them by magic arts, these exorcisms had no power to compel the demons, except in the manner explained above.

             Reply to the Fourth Objection. The demons come when invoked by virgins, in order to lead men to think that they are divine, as though they loved purity.

             Reply to the Fifth Objection. Again, by coming when adjured by the invocation of the divine majesty, they wish men to think that they are not utterly banished by the justice of God. For they do not desire to be as gods, as altogether equal to God, but rejoice in receiving from men divine worship under him.

             Reply to the Sixth Objection. Demons are not said to be enticed by signs as though they used signs, but seeing that men are wont to employ signs, they take pleasure in the signs employed by men on account of what they signify.

             Reply to the Seventh Objection. As the ordinary gloss observes (ibid.) demons afflict men more at certain phases of the moon, in order to bring God's creatures into evil repute, by the fact that men believe them to serve the demons and thus deceive men.

             Reply to the Eighth Objection. Although such lies would seem derogatory to the demons' power: yet it pleases them that men believe in these lies: because the devil is a liar and the father of lies.

             Reply to the Ninth Objection. The demons become present to images when invoked at certain hours and by certain signs, for reasons already given.

             Reply to the Tenth Objection. Although the demons ever desire to draw men into sin: they endeavour to do so all the more when they have a greater incentive, and when there is a likelihood of a greater number being drawn into sin.

THE END

The Mayflower Press, Plymouth. William Brendon & Son, Ltd.

Footnotes

   Septuagint version.

   Sum. Theol., P. I, Q. lviii, art. 6.

   Cf. Sum. Th., I, Q. lxvi, A. 1.

   Exod. xx, 9, 10; Deut. v. 13, 14.

   Fulgentius.

   Cf. Sum. Th. II-II, Q. clxxiii. A. 1.

   Super i. can. Synod. Ancyr.

   Pseudo-Ambrose, among S. Ambrose's Works.

   Pseudo-Ambrose quoted by Lombard.

   The Latin text is evidently incomplete: see the Reply.

   Cf. ibid. i, 29.

   Cf. Sum. Th. Suppl., Q. xci, A. 4, On the contrary, . . .

   See above Q. i, A. 3

   This text is invariably quoted by S. Thomas as though the Latin read: Quae sunt a Deo, ordinata sunt, whereas the correct reading is Quae autem (potestates) sunt, a Deo ordinatæ sunt.

   Ad Eustoch, De cust. Virg.

   De Utilitate credendi xvi.

   Anselm, De Pecc. Orig. xi.

   Cf. Sum Th. II-II, Q. clxxi, A. 2.

   Cf. Sum. Th. I, Q. cxi, AA. 3, 4.

   The words in brackets are not in the Vulgate.

   The Ordinary Gloss on Mt. vii, 22, Lord have we not prophesied, etc.

   Augustine (Tract. xliv in Joan).

   See above A. 6.

Book 3 (Q. 7-10)

ON THE POWER OF GOD

(QUÆSTIONES DISPUTATÆ DE POTENTIA DEI)

BY

SAINT THOMAS AQUINAS

THIRD BOOK

(QUESTIONS VII-X)

LITERALLY TRANSLATED BY THE

ENGLISH DOMINICAN FATHERS

LONDON

BURNS OATES & WASHBOURNE LTD.

PUBLISHERS TO THE HOLY SEE

NIHIL OBSTAT:

F. VINCENTIUS McNABB, O.P., S.T.M.

F. GABRIEL COYLE, O.P., S.T.L.

IMPRIMATUR:

F. BERNARDUS DELANY, O.P.,

Prior Provincialis Angliae.

In festo SS. Rosarii, B.V.M.

die 1 Octobris, 1933.

NIHIL OBSTAT:

GEORGIUS D. SMITH, PH.D., S.TH.D.,

Censor deputatus.

IMPRIMATUR:

JOSEPH BUTT,

Vicarius generalis.

WESTMONASTERII,

die 19 Octobris, 1933.

MADE AND PRINTED IN GREAT BRITAIN

1934

INTRODUCTION

THE task of translating the works of St. Thomas Aquinas into English was undertaken by the Dominican Fathers twenty-two years ago. The entire Summa Theologica and the Summa contra Gentiles have already been completed, and this present volume is the thirty-fourth in the series. Clearly, then, there is no need to introduce to English readers either the great St. Thomas or this translation. But a timely word may be said about the translator, who has preferred to conceal himself behind the anonymity of that impersonal phrase on the title page, "literally translated by the English Dominican Fathers."

Since the proofs pass through my hands after they have left the author, the opportunity is offered--and gladly seized--of mentioning the name of Father Laurence Shapcote, by whom alone the entire work of translation has been done. It is thanks to his patient scholarship and persevering industry that the work has gone steadily on; and this has been done not as a full time task, but amid arduous missionary labours and difficult administrative work. His name should be recorded as the name of one to whom not only his Brethren of the Dominican Order but the English-speaking world are indebted. He has made a masterpiece accessible to English readers.

FR. BERNARD DELANY, O.P.,

PROVINCIAL.

Rosary Sunday, 1933.

CONTENTS

QUESTION VII. THE SIMPLICITY OF THE DIVINE ESSENCE

ARTICLE

I.  IS GOD SIMPLE?

II.  IS GOD'S ESSENCE OR SUBSTANCE THE SAME AS HIS EXISTENCE?

III. IS GOD CONTAINED IN A GENUS?

IV.  DO 'GOOD', 'WISE', 'JUST' AND THE LIKE PREDICATE AN ACCIDENT IN GOD?

V.  DO THESE TERMS SIGNIFY THE DIVINE ESSENCE?

VI.  ARE THESE TERMS SYNONYMOUS?

VII. ARE THESE TERMS ASCRIBED UNIVOCALLY OR EQUIVOCALLY TO GOD AND THE CREATURE?

VIII. IS THERE ANY RELATION BETWEEN GOD AND THE CREATURE?

IX.  ARE THESE RELATIONS BETWEEN A CREATURE AND GOD REALLY IN CREATURES THEMSELVES?

X.  IS GOD REALLY RELATED TO THE CREATURE SO THAT THIS RELATION BE SOMETHING IN GOD?

XI.  ARE THESE TEMPORAL RELATIONS IN GOD AS LOGICAL RELATIONS?

QUESTION VIII. OF THOSE THINGS THAT ARE PREDICATED OF GOD RELATIVELY FROM ETERNITY

I.  ARE THE RELATIONS PREDICATED OF GOD FROM ETERNITY REAL OR ONLY LOGICAL RELATIONS?

II.  IS RELATION IN GOD THE SAME AS HIS SUBSTANCE?

III. DO THE RELATIONS CONSTITUTE AND DISTINGUISH THE PERSONS OR HYPOSTASES?

IV.  IF MENTAL ABSTRACTION BE MADE OF THE RELATIONS, DO THE DIVINE HYPOSTASES REMAIN?

QUESTION IX. OF THE DIVINE PERSONS

I.  OF THE PERSONS AS COMPARED TO THE ESSENCE, SUBSISTENCE AND HYPOSTASIS

II.  WHAT IS MEANT BY A PERSON?

III. CAN THERE BE A PERSON IN GOD?

IV.  IN GOD DOES THE TERM PERSON SIGNIFY SOMETHING RELATIVE OR SOMETHING ABSOLUTE?

V.  ARE THERE SEVERAL PERSONS IN GOD?

VI.  IN SPEAKING OF GOD CAN THE WORD PERSON BE RIGHTLY PREDICATED IN THE PLURAL?

VII. ARE NUMERAL TERMS PREDICATED OF THE DIVINE PERSONS?

VIII. IS THERE ANY DIVERSITY IN GOD?

IX.  ARE THERE ONLY THREE PERSONS IN GOD: OR ARE THERE MORE OR FEWER THAN THREE?

QUESTION X. THE PROCESSION OF THE DIVINE PERSONS

I.  IS THERE PROCESSION IN GOD?

II.  IS THERE BUT ONE PROCESSION IN GOD, OR ARE THERE MORE?

III. OF THE ORDER BETWEEN PROCESSION AND RELATION IN GOD

IV.  DOES THE HOLY GHOST PROCEED FROM THE SON?

V.  WOULD THE HOLY GHOST STILL BE DISTINGUISHED FROM THE SON IF HE DID NOT PROCEED FROM HIM?

ON THE POWER OF GOD