Part III (Secunda Secundae) Part 145 (2/2)
An adjuration consists of spoken words. But it is useless to speak to one that understands not, such as an irrational creature. Therefore it is vain and unlawful to adjure an irrational creature.
Obj. 2: Further, seemingly wherever adjuration is admissible, swearing is also admissible. But swearing is not consistent with an irrational creature. Therefore it would seem unlawful to employ adjuration towards one.
Obj. 3: Further, there are two ways of adjuring, as explained above (AA. 1, 2). One is by way of appeal; and this cannot be employed towards irrational creatures, since they are not masters of their own actions. The other kind of adjuration is by way of compulsion: and, seemingly, neither is it lawful to use this towards them, because we have not the power to command irrational creatures, but only He of Whom it was said (Matt. 8:27): ”For the winds and the sea obey Him.”
Therefore in no way, apparently, is it lawful to adjure irrational creatures.
_On the contrary,_ Simon and Jude are related to have adjured dragons and to have commanded them to withdraw into the desert. [*From the apocryphal Historiae Certam. Apost. vi. 19.]
_I answer that,_ Irrational creatures are directed to their own actions by some other agent. Now the action of what is directed and moved is also the action of the director and mover: thus the movement of the arrow is an operation of the archer. Wherefore the operation of the irrational creature is ascribed not only to it, but also and chiefly to G.o.d, Who disposes the movements of all things. It is also ascribed to the devil, who, by G.o.d's permission, makes use of irrational creatures in order to inflict harm on man.
Accordingly the adjuration of an irrational creature may be of two kinds. First, so that the adjuration is referred to the irrational creature in itself: and in this way it would be vain to adjure an irrational creature. Secondly, so that it be referred to the director and mover of the irrational creature, and in this sense a creature of this kind may be adjured in two ways. First, by way of appeal made to G.o.d, and this relates to those who work miracles by calling on G.o.d: secondly, by way of compulsion, which relates to the devil, who uses the irrational creature for our harm. This is the kind of adjuration used in the exorcisms of the Church, whereby the power of the demons is expelled from an irrational creature. But it is not lawful to adjure the demons by beseeching them to help us.
This suffices for the Replies to the Objections.
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QUESTION 91
OF TAKING THE DIVINE NAME FOR THE PURPOSE OF INVOKING IT BY MEANS OF PRAISE (In Two Articles)
We must now consider the taking of the Divine name for the purpose of invoking it by prayer or praise. Of prayer we have already spoken (Q. 83). Wherefore we must speak now of praise. Under this head there are two points of inquiry:
(1) Whether G.o.d should be praised with the lips?
(2) Whether G.o.d should be praised with song?
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FIRST ARTICLE [II-II, Q. 91, Art. 1]
Whether G.o.d Should Be Praised with the Lips?
Objection 1: It would seem that G.o.d should not be praised with the lips. The Philosopher says (Ethic. 1, 12): ”The best of men ere accorded not praise, but something greater.” But G.o.d transcends the very best of all things. Therefore G.o.d ought to be given, not praise, but something greater than praise: wherefore He is said (Ecclus.
43:33) to be ”above all praise.”
Obj. 2: Further, divine praise is part of divine wors.h.i.+p, for it is an act of religion. Now G.o.d is wors.h.i.+ped with the mind rather than with the lips: wherefore our Lord quoted against certain ones the words of Isa. 29:13, ”This people ... honors [Vulg.: 'glorifies']
Me with their lips, but their heart is far from Me.” Therefore the praise of G.o.d lies in the heart rather than on the lips.
Obj. 3: Further, men are praised with the lips that they may be encouraged to do better: since just as being praised makes the wicked proud, so does it incite the good to better things. Wherefore it is written (Prov. 27:21): ”As silver is tried in the fining-pot ... so a man is tried by the mouth of him that praiseth.” But G.o.d is not incited to better things by man's words, both because He is unchangeable, and because He is supremely good, and it is not possible for Him to grow better. Therefore G.o.d should not be praised with the lips.
_On the contrary,_ It is written (Ps. 62:6): ”My mouth shall praise Thee with joyful lips.”
_I answer that,_ We use words, in speaking to G.o.d, for one reason, and in speaking to man, for another reason. For when speaking to man we use words in order to tell him our thoughts which are unknown to him. Wherefore we praise a man with our lips, in order that he or others may learn that we have a good opinion of him: so that in consequence we may incite him to yet better things; and that we may induce others, who hear him praised, to think well of him, to reverence him, and to imitate him. On the other hand we employ words, in speaking to G.o.d, not indeed to make known our thoughts to Him Who is the searcher of hearts, but that we may bring ourselves and our hearers to reverence Him.
Consequently we need to praise G.o.d with our lips, not indeed for His sake, but for our own sake; since by praising Him our devotion is aroused towards Him, according to Ps. 49:23: ”The sacrifice of praise shall glorify Me, and there is the way by which I will show him the salvation of G.o.d.” And forasmuch as man, by praising G.o.d, ascends in his affections to G.o.d, by so much is he withdrawn from things opposed to G.o.d, according to Isa. 48:9, ”For My praise I will bridle thee lest thou shouldst perish.” The praise of the lips is also profitable to others by inciting their affections towards G.o.d, wherefore it is written (Ps. 33:2): ”His praise shall always be in my mouth,” and farther on: ”Let the meek hear and rejoice. O magnify the Lord with me.”
Reply Obj. 1: We may speak of G.o.d in two ways. First, with regard to His essence; and thus, since He is incomprehensible and ineffable, He is above all praise. In this respect we owe Him reverence and the honor of latria; wherefore Ps. 64:2 is rendered by Jerome in his Psalter [*Translated from the Hebrew]: ”Praise to Thee is speechless, O G.o.d,” as regards the first, and as to the second, ”A vow shall be paid to Thee.” Secondly, we may speak of G.o.d as to His effects which are ordained for our good. In this respect we owe Him praise; wherefore it is written (Isa. 63:7): ”I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us.” Again, Dionysius says (Div. Nom. 1): ”Thou wilt find that all the sacred hymns,” i.e. divine praises ”of the sacred writers, are directed respectively to the Blessed Processions of the Thearchy,” i.e. of the G.o.dhead, ”showing forth and praising the names of G.o.d.”
Reply Obj. 2: It profits one nothing to praise with the lips if one praise not with the heart. For the heart speaks G.o.d's praises when it fervently recalls ”the glorious things of His works” [*Cf. Ecclus.
17:7, 8]. Yet the outward praise of the lips avails to arouse the inward fervor of those who praise, and to incite others to praise G.o.d, as stated above.
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