Thomas Aquinas vs. Hermes Trismegistus (Anti-Magical Polemic)

Summary

In 'Summa Contra Gentiles,' Thomas Aquinas refutes the idea that celestial bodies alone cause magical effects, arguing that intellect and rational beings are involved. He asserts that magicians' practices, often used for nefarious purposes, are supported by an intellectual substance not aligned with virtue. Aquinas criticizes the use of figures and invocations in magic, suggesting they serve as signs to an intellectual being, thus revealing the malevolent nature behind such arts.

Takeaways

• 🔮 Thomas Aquinas argues against the belief that the effects of magic are solely due to celestial influences, asserting that they involve the participation of intellectual substances.
• 🌌 Aquinas refutes the idea that celestial bodies can directly influence the intellect, stating that intellect cannot be formed by corporeal principles and thus cannot be affected by celestial powers.
• 🗣️ He emphasizes that certain magical operations, such as providing answers or engaging in conversation, require rational intelligence, which cannot be attributed to celestial bodies alone.
• 🤔 Aquinas challenges the notion that the effects of magic are imaginary or perceived only through the imagination, asserting that they are real and not merely a product of the senses.
• 📜 The script discusses the use of 'characteres' and figures in magic, suggesting that these are not the cause of effects but serve as signs or symbols addressed to an intellectual nature.
• 🧙‍♂️ Aquinas explores the source of the efficacy of magic, suggesting that it comes from an intellectual substance that is not morally virtuous, as it often aids in immoral acts.
• 🚫 The text argues that the intellectual substance behind magic is not well-disposed towards virtue, often being associated with malefics and aiding in acts of evil.
• 👥 Aquinas suggests that the intellectual substance involved in magic is not of a higher moral standing, as it would be if it were truly divine or virtuous.
• 🔐 The script mentions that the use of significant words and invocations in magic implies an appeal to an intellectual being, rather than a natural force.
• 🤝 Aquinas concludes that the intellectual substance aiding in magical practices is not good according to virtue, as it is associated with deception, lies, and the encouragement of immoral acts.
• 📖 The excerpt from 'Summa Contra Gentiles' serves as a philosophical and theological critique of the practices of magic and the beliefs of Hermes Trismegistus.

Q & A

What is the main argument of Thomas Aquinas against the belief that the operations of magicians are solely caused by celestial bodies?

Thomas Aquinas argues that the operations of magicians cannot be solely caused by celestial bodies because certain effects, such as giving answers about stolen goods or conversing with men, require an intelligence that is proper to rational beings, which celestial bodies cannot provide.

How does Aquinas refute the idea that the magicians' apparitions and speeches are merely imaginary?

Aquinas refutes this by stating that these apparitions and speeches are addressed to people with free use of their external senses, and no imaginary forms can lead a person to intellectual knowledge beyond their natural or acquired faculty of intellect.

What is Aquinas' view on the efficacy of the magic arts?

Aquinas believes that the efficacy of the magic arts does not come from the magicians themselves or the celestial bodies, but from an external intellectual substance to whom the magicians' words are addressed.

Why does Aquinas argue that the intellectual substance aiding the magic arts is not morally good?

Aquinas argues that the intellectual substance aiding the magic arts is not morally good because these arts are often used for malevolent purposes, such as adultery, theft, and murder, indicating an ill-disposed mind.

What is the significance of the 'characteres' and figures used in the magic arts according to Aquinas?

Aquinas suggests that the 'characteres' and figures used in the magic arts are not the cause of action or passion but are used as signs directed towards an intellectual substance, indicating that the efficacy of the magic arts comes from this intellectual being.

How does Aquinas address the possibility of the celestial bodies influencing the magicians' imagination?

Aquinas states that even if celestial bodies could influence the imagination, which operates through bodily organs, it does not account for all the results produced by the magic arts, as some effects cannot be produced by the power of the stars alone.

What is Aquinas' stance on the idea that magicians can produce effects by the power of celestial bodies alone?

Aquinas refutes this idea by stating that certain effects, such as the revelation of hidden treasures and the manifestation of future events, cannot be produced by the power of celestial bodies alone, as they require an intellectual substance.

What does Aquinas say about the use of words in the practice of magic arts?

Aquinas posits that the words used by magicians, being significative, derive their power not from the magician's intellect but from an external intellectual substance to whom they are addressed.

What is the role of sacrifices and prostrations in the magic arts according to the script?

According to the script, sacrifices, prostrations, and similar practices in the magic arts are signs of reverence shown to an intellectual nature, further indicating that the efficacy of these arts comes from an external intellectual substance.

How does Aquinas refute the pagan error of attributing the works of magicians to gods?

Aquinas refutes this by demonstrating that the intellectual substance aiding the magic arts is not well-disposed according to virtue, as it is associated with deception and malevolent acts, which would not be characteristic of a divine being.

What is the philosophical basis for Aquinas' argument against the power of celestial bodies in causing the effects of the magic arts?

The philosophical basis for Aquinas' argument is that the power of celestial bodies is natural and cannot cause effects that are not natural, such as the animation of inanimate objects or the imparting of knowledge beyond the capacity of the intellect.