And again, to permit a thing to happen presupposes in him who permits it that either he can prevent it from happening if he wishes, or he cannot prevent it even if he wishes; and neither of these suppositions can apply to God. For in the first case, such a man would be thought spiteful, and in the second case impotent. Then it is incidentally asked: As to that bewitchment that happened to Peter, if God could have prevented it, and did not do so, then God is either despiteful or He does not care for all; but if He could not have prevented it even if He wished, then He is not omnipotent. But since it is not possible to maintain the opinion that God does not care for all, and the rest, therefore it cannot be said that witchcraft is done with the permission of God.
Besides, he who is responsible to himself and is the master of his own actions is not subject to the permission or providence of any governor. But men were made responsible to themselves by God, according to Ecclesiasticus 15: God made man from the beginning, and left him in the hand of his counsel. In particular, the sins which men do are left in their own counsel, according to their hearts’ desire. Therefore not all evils are subject to Divine permission.
Yet again, S. Augustine says in the Enchiridion, as does also Aristotle in the ninth book of Metaphysics: It is better not to know certain vile things than to know them, but all that is good is to be ascribed to God. Therefore God does not prevent the very vile works of witchcraft, whether He permits or not. See also S. Paul in 1 Corinthians 9: Doth God take care of oxen? And the same holds good of the other irrational beasts. Wherefore God takes no care whether they are bewitched or not, since they are not subject to His permission, which proceeds from His providence.
Again, that which happens of necessity has no need of provident permission or prudence. This is clearly shown in Aristotle’s Ethics, Book II: Prudence is a right reasoning concerning things which happen and are subject to counsel and choice. But several effects of witchcraft happen of necessity; as when for some reason, or owing to the influence of stars, diseases come, or any other things which we judge to be witchcraft. Therefore they are not always subject to Divine permission.
And again, if men are bewitched by Divine permission, then it is asked: Why does this happen to one more than to another? If it be said that it is because of sin, which abounds more in one than in another, this does not seem valid; for then the greater sinners would be the more bewitched, but this is manifestly not so, since they are less punished in this world. As it is said: Well is it for the liars. But, if this argument were good, they also would be bewitched. Finally, it is clear from the fact that innocent children and other just men suffer most from witchcraft.
But against these arguments: it is submitted that God permits evil to be done, though He does not wish it; and this is for the perfecting of the universe. See Dionysius, De Diuinis Nominibus III: Evil will be for all time, even to the perfecting of the universe. And S. Augustine in the Enchiridion: In all things good and evil consists the admirable beauty of the universe. So that what is said to be evil is well ordained, and kept in its due place commends more highly that which is good; for good things are more pleasing and laudable when compared with bad. S. Thomas also refutes the opinion of those who say that, although God has no wish for evil (since no creature seeks for evil, either in its natural, or its animal, or in its intellectual appetite, which is the will, whose object is good), yet He is willing that evil should exist and be done. This he says to be false; since God neither wishes evil to be done, nor wishes it not to be done, but is willing to allow evil to be done; and this is good for the perfecting of the universe.
And why it is erroneous to say that God wishes evil to be and to be done, for the good of the universe, he says is for the following reason. Nothing is to be judged good except what is good in itself and not by accident. As the virtuous man is judged good in his intellectual nature, not in his animal nature. But evil is not of itself ordained for good, but by accident. For against the intention of those who do evil, good results. In this way, against the intention of witches, or against the intention of tyrants, was it that through their persecutions the patience of the martyrs shone out clearly.
Answer. This question is as difficult to understand as it is profitable to elucidate. For there is among the arguments, not so much of Laymen as of certain Wise men, this in common; that they do not believe that such horrible witchcraft as had been spoken of is permitted by God; being ignorant of the
