Demons as a Source of Theology: Is Fr. Ripperger Right?
Translation of Fr. Berthier's De Locis Theologicis
Fr. Berthier: De Locis Theologicis, Pars Altera, Lib. II, Cap. II, Art. II: DE AUCTORITATE MALORUM ANGELORUM
600.- That evil angels, or demons, manifest themselves to men and speak with them in various ways is established by the whole course of history, both sacred and profane. [1]. Hence:
CONCLUSION: We can sometimes learn something true from demons and draw arguments from their statements.
Proof:
a) From Scripture. St. Thomas Aquinas (ST.II-II.Q172.A6) writes: “A gloss on Num. 22:14, says that Balaam was a diviner, for he sometimes foreknew the future by help of the demons and the magic art. Now he foretold many true things, for instance that which is to be found in Num. 24:17: A star shall rise out of Jacob, and a scepter shall spring up from Israel. Therefore even the prophets of the demons foretell the truth.”
b) Confirmation from Facts. For it is established that the demons themselves are sometimes compelled by the power of those who summon them in such a way that they unwillingly confess the truth. [2]
601. - с) From reason. “As the good is in relation to things, so is the true in relation to knowledge. Now in things it is impossible to find one that is wholly devoid of good. Wherefore it is also impossible for any knowledge to be wholly false, without some mixture of truth. Hence Bede says that no teaching is so false that it never mingles truth with falsehood. Hence the teaching of the demons, with which they instruct their prophets, contains some truths whereby it is rendered acceptable. For the intellect is led astray to falsehood by the semblance of truth, even as the will is seduced to evil by the semblance of goodness. Wherefore Chrysostom says: The devil is allowed sometimes to speak true things, in order that his unwonted truthfulness may gain credit for his lie.” (ST.II-II.Q172.A6) [3]
Wherefore demons, knowing certain things which of themselves surpass the human intellect, and learning them either by the power of their own nature or through the instruction of good spirits, can reveal these things to men, either with the purpose of deceiving them in other matters, or when commanded by God to confess the truth.
Nevertheless, in discerning these things the greatest discernment is required. [4]
602. - But once the manifestation of angels (namely, of good or of evil ones) has been presupposed and historically demonstrated, it is permissible for the theologian to argue not only from their words or signs, but also from their deeds, indeed even from the mere fact of their manifestation. For many things can thereby be gathered concerning the existence of angels, their nature, their power over men and material bodies, and their faculty of understanding and willing, etc.
All of which certainly serve very greatly those who study Pneumatology, as is evident.
DIFFICULTIES
603. Objection. Christ said of the devil: “He stood not in the truth, because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar.” (Jn. 8:44) Therefore, etc.
Response from St. Thomas: “Those things are called the demons’ own, which they have of themselves, namely lies and sins; while they have, not of themselves but of God, those things which belong to them by nature: and it is by virtue of their own nature that they sometimes foretell the truth, as stated above (ad 1). Moreover God makes use of them to make known the truth which is to be accomplished through them, by revealing Divine mysteries to them through the angels, as already stated (Gen ad lit. xii, 19; I, Q. 109, A. 4, ad 1).” (ST.II-II.Q172.A6.Rep3)
NOTES
[1]: Psellus: De Dæmonibus. Cf. Mirville, Les esprits; W. Scott, Hist. de la Démonologie; Gongenot Des Mousseaux, Mœurs des démons; Gaume, Traité du Saint Esprit, etc.; Goerres, Mystique. Demons manifest themselves in almost innumerable ways; on this subject see especially Collin de Plancy, Dictionnaire infernal. But above all others Méric, Le merveilleux et la Science is today to be recommended, for its excellent rules of criticism and its survey of the facts. Cf. the works of D. Constantin James, and of Fathers De Bonniot and Franco.
[2]: Cf. Gougenot Des Mousseaux, Mœurs et pratiques des Démons, cap. xxi, et alibi
[3]: See the responses to the objections. Cf. SCG3.C154
[4]: Cf. Schram, Theologia Mystica, etc.; Goerres, Mystic.