" and afterwards it is said (1 Cor. 12:11): "All these things
one and the same Spirit worketh, dividing to everyone according as He
will." On the other hand it does not belong to the demons to
enlighten the intellect, as stated in the First Part (Q. 109, A. 3).
Now the acquisition of knowledge and wisdom is effected by the
enlightening of the intellect, wherefore never did anyone acquire
knowledge by means of the demons. Hence Augustine says (De Civ. Dei
x, 9): "Porphyry confesses that the intellectual soul is in no way
cleansed by theurgic inventions," i.e. the operations "of the demons,
so as to be fitted to see its God, and discern what is true," such as
are all scientific conclusions. The demons may, however, be able by
speaking to men to express in words certain teachings of the
sciences, but this is not what is sought by means of magic.

Reply Obj. 1: It is a good thing to acquire knowledge, but it
is not good to acquire it by undue means, and it is to this end that
the magic art tends.

Reply Obj. 2: The abstinence of these children was not in
accordance with a vain observance of the notary art, but according to
the authority of the divine law, for they refused to be defiled by the
meat of Gentiles. Hence as a reward for their obedience they received
knowledge from God, according to Ps. 118:100, "I have had
understanding above the ancients, because I have sought Thy
commandments."

Reply Obj. 3: To seek knowledge of the future from the demons
is a sin not only because they are ignorant of the future, but also on
account of the fellowship entered into with them, which also applies
to the case in point.
_______________________

SECOND ARTICLE [II-II, Q. 96, Art. 2]

Whether Observances Directed to the Alteration of Bodies, As for the
Purpose of Acquiring Health or the Like, Are Unlawful?

Objection 1: It would seem that observances directed to the
alteration of bodies, as for the purpose of acquiring health, or the
like, are lawful. It is lawful to make use of the natural forces of
bodies in order to produce their proper effects. Now in the physical
order things have certain occult forces, the reason of which man is
unable to assign; for instance that the magnet attracts iron, and
many like instances, all of which Augustine enumerates (De Civ. Dei
xxi, 5, 7). Therefore it would seem lawful to employ such like forces
for the alteration of bodies.

Obj. 2: Further, artificial bodies are subject to the heave