Summa Theologica, Saint Thomas Aquinas [best ebook for manga TXT] 📗

Reply Obj. 4: Even as to the genus of the sin, the Manichean heresy is more grievous than the sin of other idolaters, because it is more derogatory to the divine honor, since they set up two gods in opposition to one another, and hold many vain and fabulous fancies about God. It is different with other heretics, who confess their belief in one God and worship Him alone.

Reply Obj. 5: The observance of the Law during the time of grace is not quite equal to idolatry as to the genus of the sin, but almost equal, because both are species of pestiferous superstition. _______________________

FOURTH ARTICLE [II-II, Q. 94, Art. 4]

Whether the Cause of Idolatry Was on the Part of Man?

Objection 1: It would seem that the cause of idolatry was not on the part of man. In man there is nothing but either nature, virtue, or guilt. But the cause of idolatry could not be on the part of man's nature, since rather does man's natural reason dictate that there is one God, and that divine worship should not be paid to the dead or to inanimate beings. Likewise, neither could idolatry have its cause in man on the part of virtue, since "a good tree cannot bring forth evil fruit," according to Matt. 7:18: nor again could it be on the part of guilt, because, according to Wis. 14:27, "the worship of abominable idols is the cause and the beginning and end of all evil." Therefore idolatry has no cause on the part of man.

Obj. 2: Further, those things which have a cause in man are found among men at all times. Now idolatry was not always, but is stated [*Peter Comestor, Hist. Genes. xxxvii, xl] to have been originated either by Nimrod, who is related to have forced men to worship fire, or by Ninus, who caused the statue of his father Bel to be worshiped. Among the Greeks, as related by Isidore (Etym. viii, 11), Prometheus was the first to set up statues of men: and the Jews say that Ismael was the first to make idols of clay. Moreover, idolatry ceased to a great extent in the sixth age. Therefore idolatry had no cause on the part of man.

Obj. 3: Further, Augustine says (De Civ. Dei xxi, 6): "It was not possible to learn, for the first time, except from their" (i.e. the demons') "teaching, what each of them desired or disliked, and by what name to invite or compel him: so as to give birth to the magic arts and their professors": and the same observation seems to apply to idolatry. Therefore idolatry had no cause on the part of man.

On the contrary, It is written (Wis. 14:14): "By the vanity of men they," i.e. idols, "came into the world."

I answer that, Idolatry had a twofold cause. One was a dispositive cause; this was on the part of man, and in three ways. First, on account of his inordinate affections, forasmuch as he gave other men divine honor, through either loving or revering them too much. This cause is assigned (Wis. 14:15): "A father being afflicted with bitter grief, made to himself the image of his son, who was quickly taken away: and him who then had died as a man he began to worship as a god." The same passage goes on to say (Wis. 14:21) that "men serving either their affection, or their kings, gave the incommunicable name [Vulg.: 'names']," i.e. of the Godhead, "to stones and wood." Secondly, because man takes a natural pleasure in representations, as the Philosopher observes (Poet. iv), wherefore as soon as the uncultured man saw human images skillfully fashioned by the diligence of the craftsman, he gave them divine worship; hence it is written (Wis. 13:11-17): "If an artist, a carpenter, hath cut down a tree, proper for his use, in the wood . . . and by the skill of his art fashioneth it, and maketh it like the image of a man . . . and then maketh prayer to it, inquiring concerning his substance, and his children, or his marriage." Thirdly, on account of their ignorance of the true God, inasmuch as through failing to consider His excellence men gave divine worship to certain creatures, on account of their beauty or power, wherefore it is written (Wis. 13:1, 2): "All men . . . neither by attending to the works have acknowledged who was the workman, but have imagined either the fire, or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and the moon, to be the gods that rule the world."

The other cause of idolatry was completive, and this was on the part of the demons, who offered themselves to be worshipped by men, by giving answers in the idols, and doing things which to men seemed marvelous. Hence it is written (Ps. 95:5): "All the gods of the Gentiles are devils."

Reply Obj. 1: The dispositive cause of idolatry was, on the part of man, a defect of nature, either through ignorance in his intellect, or disorder in his affections, as stated above; and this pertains to guilt. Again, idolatry is stated to be the cause, beginning and end of all sin, because there is no kind of sin that idolatry does not produce at some time, either through leading expressly to that sin by causing it, or through being an occasion thereof, either as a beginning or as an end, in so far as certain sins were employed in the worship of idols; such as homicides, mutilations, and so forth. Nevertheless certain sins may precede idolatry and dispose man thereto.

Reply Obj. 2: There was no idolatry in the first age, owing to the recent remembrance of the creation of the world, so that man still retained in his mind the knowledge of one God. In the sixth age idolatry was banished by the doctrine and power of Christ, who triumphed over the devil.

Reply Obj. 3: This argument considers the consummative cause of idolatry. _______________________

OF SUPERSTITION IN DIVINATIONS
(In Eight Articles)

We must now consider superstition in divinations, under which head there are eight points of inquiry:

(1) Whether divination is a sin?

(2) Whether it is a species of superstition?

(3) Of the species of divination;

(4) Of divination by means of demons;

(5) Of divination by the stars;

(6) Of divination by dreams;

(7) Of divination by auguries and like observances;

(8) Of divination by lots. _______________________

FIRST ARTICLE [II-II, Q. 95, Art. 1]

Whether Divination Is a Sin?

Objection 1: It would seem that divination is not a sin. Divination is derived from something divine: and things that are divine pertain to holiness rather than to sin. Therefore it seems that divination is not a sin.

Obj. 2: Further, Augustine says (De Lib. Arb. i, 1): "Who dares to say that learning is an evil?" and again: "I could nowise admit that intelligence can be an evil." But some arts are divinatory, as the Philosopher states (De Memor. i): and divination itself would seem to pertain to a certain intelligence of the truth. Therefore it seems that divination is not a sin.

Obj. 3: Further, there is no natural inclination to evil; because nature inclines only to its like. But men by natural inclination seek to foreknow future events; and this belongs to divination. Therefore divination is not a sin.

On the contrary, It is written (Deut. 18:10, 11): "Neither let there be found among you . . . any one that consulteth pythonic spirits, or fortune tellers": and it is stated in the Decretals (26, qu. v, can. Qui divinationes): "Those who seek for divinations shall be liable to a penance of five years' duration, according to the fixed grades of penance."

I answer that, Divination denotes a foretelling of the future. The future may be foreknown in two ways: first in its causes, secondly in itself. Now the causes of the future are threefold: for some produce their effects, of necessity and always; and such like future effects can be foreknown and foretold with certainty, from considering their causes, even as astrologers foretell a coming eclipse. Other causes produce their effects, not of necessity and always, but for the most part, yet they rarely fail: and from such like causes their future effects can be foreknown, not indeed with certainty, but by a kind of conjecture, even as astrologers by considering the stars can foreknow and foretell things concerning rains and droughts, and physicians, concerning health and death. Again, other causes, considered in themselves, are indifferent; and this is chiefly the case in the rational powers, which stand in relation to opposites, according to the Philosopher [*Metaph. viii, 2, 5, 8]. Such like effects, as also those which ensue from natural causes by chance and in the minority of instances, cannot be foreknown from a consideration of their causes, because these causes have no determinate inclination to produce these effects. Consequently such like effects cannot be foreknown unless they be considered in themselves. Now man cannot consider these effects in themselves except when they are present, as when he sees Socrates running or walking: the consideration of such things in themselves before they occur is proper to God, Who alone in His eternity sees the future as though it were present, as stated in the First Part (Q. 14, A. 13; Q. 57, A. 3; Q. 86, A. 4). Hence it is written (Isa. 41:23): "Show the things that are to come hereafter, and we shall know that ye are gods." Therefore if anyone presume to foreknow or foretell such like future things by any means whatever, except by divine revelation, he manifestly usurps what belongs to God. It is for this reason that certain men are called divines: wherefore Isidore says (Etym. viii, 9): "They are called divines, as though they were full of God. For they pretend to be filled with the Godhead, and by a deceitful fraud they forecast the future to men."

Accordingly it is not called divination, if a man foretells things that happen of necessity, or in the majority of instances, for the like can be foreknown by human reason: nor again if anyone knows other contingent future things, through divine revelation: for then he does not divine, i.e. cause something divine, but rather receives something divine. Then only is a man said to divine, when he usurps to himself, in an undue manner, the foretelling of future events: and this is manifestly a sin. Consequently divination is always a sin; and for this reason Jerome says in his commentary on Mic. 3:9, seqq. that "divination is always taken in an evil sense."

Reply Obj. 1: Divination takes its name not from a rightly ordered share of something divine, but from an undue usurpation thereof, as stated above.

Reply Obj. 2: There are certain arts for the foreknowledge of future events that occur of necessity or frequently, and these do not pertain to divination. But there are no true arts or sciences for the knowledge of other future events, but only vain inventions of the devil's deceit, as Augustine says (De Civ. Dei xxi, 8).

Reply Obj. 3: Man has a natural inclination to know the future by human means, but not by the undue means of divination. _______________________

SECOND ARTICLE [II-II, Q. 95, Art. 2]

Whether Divination Is a Species of Superstition?

Objection 1: It would seem that divination is not a species of superstition. The same thing cannot be a species of diverse genera. Now divination is apparently a species of curiosity, according to Augustine (De Vera Relig. xxxviii) [*Cf. De Doctr. Christ. ii, 23, 24; De Divin. Daem. 3]. Therefore it is not, seemingly, a species of superstition.

Obj. 2: Further, just as religion is due worship, so is superstition undue worship. But divination does not seem to pertain to undue worship. Therefore it does not pertain to superstition.

Obj. 3: Further, superstition is opposed to religion. But in true religion nothing is to be found corresponding as a contrary to divination. Therefore divination is not a species of superstition.

On the contrary, Origen says in his Peri Archon [*The quotation is from his sixteenth homily on the Book of Numbers]: "There is an operation of the demons in the administering of foreknowledge, comprised, seemingly, under the head of certain arts exercised by those who have enslaved themselves to the demons, by means of lots, omens, or the observance of shadows. I doubt not that all these things are done by the operation of the demons." Now, according to Augustine (De Doctr. Christ. ii, 20, 23), "whatever results from fellowship between demons and men is superstitious." Therefore divination is a species of superstition.

I answer that, As stated above (A. 1;