Question Thirteen of Chapter Nine of the Third Decade
Whether it is lawful to use the notory art for acquiring sciences
It is asked whether, for the acquisition of the sciences, it is lawful to employ the observances of the notory art.
It is answered that there are four ways of attaining, apparently or really, singular excellence in the sciences.
The first is through divine illumination. Luke 21: “For I shall give you a mouth and wisdom.” And 1 Corinthians 12: “To another, indeed, through the Spirit, the word of wisdom,” and so forth. At the end of the same passage it is added: “But one and the same Spirit works all these things, distributing to each one as he wills.”
The second way is through regular human instruction—that is, either by discovering something oneself or by learning from another.
The third way is through the singular assistance and influence of a demon, which is accustomed to inspire certain persons marvelously.
The fourth way is through the superstitious notory art, deceitfully fashioned by demons. To practice this art is unlawful.
This is proved first because the notory art uses certain things which of themselves do not possess the power to cause knowledge, such as the inspection of certain figures, signs, and words. The notory art uses these signs and words not as causes but as signs—not as signs divinely instituted, such as sacramental signs, but as signs pertaining to certain pacts made with demons.
The notory art also uses certain singular observances, charms, and unknown prayers established through a pact with demons.
Likewise, to acquire knowledge of future things with the assistance of demons is a sin because of the association entered into with them, and this occurs in the matter of the notory art.
This art is called notory as though through it all things become known.
With God permitting it, however, the devil is sometimes accustomed through this notory art to make certain persons singularly excellent, or apparently so, in all or some sciences, and astonishing to all or some who are learned in the human manner.
But what is this for, unless that such persons may finally perish from pride, and that through various modes of persuasion they may lead others to the destruction of damnation by their false authority, possessing value in reputation and glory?
These things are from Henry of Assia and Thomas in the place cited above.
Therefore penalties are assessed against such sorcerers and diviners in one way according to the civil laws and in another according to the canons.
According to the laws, sorcerers and diviners ought to be beheaded and burned, in the Code, title On Malefactors, laws Nullus, Nemo, and Culpa.
According to the canons, however, if the crime is hidden, a penance of forty days is imposed, as in the Extra, title and chapter cited. If the sin is notorious, communion ought to be denied to the offender, in On Consecration, distinction 2, chapter Pro dilectione.
If he is a cleric, he is to be deposed. If he is a layman and does not wish to bear the penalty, he is to be excommunicated, if he is criminally accused.
Concerning laypersons it must also be said that, if they are slaves, they are to be chastised with blows; if they are free, they are to be imprisoned, cause 26, question 5, chapter Contra idolorum.
Bishops ought to cast such persons out of their parishes and can disgracefully shear them—that is, cut their clothes in front and behind and shear their hair. They are also to be considered infamous.
These things are from Johannes Teutonicus of the Order of Preachers in the Summa of Confessors, Book I, title 11, and Alexander, Second Part of the Summa, question 52, article 5.