D
Deo_Volente
Guest
Grace & Peace!
But just to clarify something on the authority point–I think most occultists, insofar as they operate within the Judeo-Christian framework within which much of Western occultism developed, would say that the authority of the operator comes by virtue of the image of God in them, augmented by the power of the divine names which are seen as powerful and coercive in and of themselves. It is not so much that this reasoning is flawed, as that the uses to which this reasoning and its fruits are generally put are questionable. Even though the catechism’s reference to magic is under the explication of the first commandment (and for good reason as it can represent resort to powers other than God and his grace, representing perhaps a betrayal of faith), it may as well also be repeated under the second as misuse of the divine names is clearly a taking of God’s name in vain. Moreover, the practice of magic to accomplish one’s own will makes of religious devotion a mathematical formula which has the self as the denominator: if I say this, if I draw this, if I write this, if this is done so many times, then this other thing, then results will be had. It is not for nothing that such an attitude is called contrary to the virtues of religion partly because such an attitude, in the final analysis, has no room for either faith or charity–it turns both into a formula and renders hope into entitled expectation. But you don’t need to be a magician in order to adopt this attitude–the modern prosperity gospel absolutely hinges on it.
All of which is not to say that the operator has any inherent authority by virtue of his or her creatureliness. But that is not to say that the techne employed is not without a rational basis in ideas common to both religion and magic, and thus not completely unfounded.
Moreover, the danger of much of the occult is not so much being mauled or possessed by a demon, as unsavory as either option may be–it is of self-delusion and self-destruction. There is not much a demon can do to us compared to what we can do to ourselves–human history bears this out quite nicely. The worst thing that a demon or spirit can do when it comes to the occult is to confirm us in our delusions, ignorances, and darknesses.
But let’s keep some things in perspective: communion, cooperation, and even friendship with heavenly spirits is not illicit. Here’s what I mean: our Christian tradition relies heavily on Platonic ideas. We do not often talk of things in the abstract–principles of the world are imbued with personality and intelligence. We call those principles, for the most part, angels, though the Fathers are quick to point out to us that “angel” describes an office, not a kind of spirit. Paul warns us not to give ourselves over to the elemental spirits now that we have put on Christ, who is above the world and has conquered the world. This does not mean, however, that it is illicit to commune with these spirits. In fact, it could be said that only in Christ can we actually have a *real *relationship, even friendship, with the spirits of creation. But it seems clear that such communion would first involve the consent of God, and then involve the agreement of man–that is, we are in no position to “summon” the spirits through coercive ritual means, but by God’s grace, we may work together with them to the increase of God’s grace in the world. We know that angels and spirits are present at every Eucharist, worshipping with us, and we know that the celestial hierarchies pray with us. We know that it is licit to communicate/pray to our Guardian Angel. As Christians, we know that there is more in heaven and earth than meets the eye. And where magic and the magical is concerned, as Christians, we know that we are trustees of a magic that is most clearly articulated in the words of Our Lady to the spirit Gabriel, “Ecce ancilla Domini, fiat mihi secundum verbum tuum.” (I think few things more clearly articulate the sacred “magic” of Christianity than the Angelus!) Behold the handmaid of the Lord, let it be done to me according to thy word–this, “Yes!” to God is the magic of grace with which we cooperate. Our Yes is important to this work. God will not force his love on us. But our Yes! to God, our own fiat mihi secundum verbum tuum allows us to be transformed and transforming co-workers in the great work and adventure of God’s grace in the world. Few things articulate the sacred “magic” of Christianity better than the Angelus!
Under the Mercy,
Mark
All is Grace and Mercy! Deo Gratias!
I know what you’re saying here, and for the most part, I agree!
But just to clarify something on the authority point–I think most occultists, insofar as they operate within the Judeo-Christian framework within which much of Western occultism developed, would say that the authority of the operator comes by virtue of the image of God in them, augmented by the power of the divine names which are seen as powerful and coercive in and of themselves. It is not so much that this reasoning is flawed, as that the uses to which this reasoning and its fruits are generally put are questionable. Even though the catechism’s reference to magic is under the explication of the first commandment (and for good reason as it can represent resort to powers other than God and his grace, representing perhaps a betrayal of faith), it may as well also be repeated under the second as misuse of the divine names is clearly a taking of God’s name in vain. Moreover, the practice of magic to accomplish one’s own will makes of religious devotion a mathematical formula which has the self as the denominator: if I say this, if I draw this, if I write this, if this is done so many times, then this other thing, then results will be had. It is not for nothing that such an attitude is called contrary to the virtues of religion partly because such an attitude, in the final analysis, has no room for either faith or charity–it turns both into a formula and renders hope into entitled expectation. But you don’t need to be a magician in order to adopt this attitude–the modern prosperity gospel absolutely hinges on it.
All of which is not to say that the operator has any inherent authority by virtue of his or her creatureliness. But that is not to say that the techne employed is not without a rational basis in ideas common to both religion and magic, and thus not completely unfounded.
Moreover, the danger of much of the occult is not so much being mauled or possessed by a demon, as unsavory as either option may be–it is of self-delusion and self-destruction. There is not much a demon can do to us compared to what we can do to ourselves–human history bears this out quite nicely. The worst thing that a demon or spirit can do when it comes to the occult is to confirm us in our delusions, ignorances, and darknesses.
Yes.
But let’s keep some things in perspective: communion, cooperation, and even friendship with heavenly spirits is not illicit. Here’s what I mean: our Christian tradition relies heavily on Platonic ideas. We do not often talk of things in the abstract–principles of the world are imbued with personality and intelligence. We call those principles, for the most part, angels, though the Fathers are quick to point out to us that “angel” describes an office, not a kind of spirit. Paul warns us not to give ourselves over to the elemental spirits now that we have put on Christ, who is above the world and has conquered the world. This does not mean, however, that it is illicit to commune with these spirits. In fact, it could be said that only in Christ can we actually have a *real *relationship, even friendship, with the spirits of creation. But it seems clear that such communion would first involve the consent of God, and then involve the agreement of man–that is, we are in no position to “summon” the spirits through coercive ritual means, but by God’s grace, we may work together with them to the increase of God’s grace in the world. We know that angels and spirits are present at every Eucharist, worshipping with us, and we know that the celestial hierarchies pray with us. We know that it is licit to communicate/pray to our Guardian Angel. As Christians, we know that there is more in heaven and earth than meets the eye. And where magic and the magical is concerned, as Christians, we know that we are trustees of a magic that is most clearly articulated in the words of Our Lady to the spirit Gabriel, “Ecce ancilla Domini, fiat mihi secundum verbum tuum.” (I think few things more clearly articulate the sacred “magic” of Christianity than the Angelus!) Behold the handmaid of the Lord, let it be done to me according to thy word–this, “Yes!” to God is the magic of grace with which we cooperate. Our Yes is important to this work. God will not force his love on us. But our Yes! to God, our own fiat mihi secundum verbum tuum allows us to be transformed and transforming co-workers in the great work and adventure of God’s grace in the world. Few things articulate the sacred “magic” of Christianity better than the Angelus!
Under the Mercy,
Mark
All is Grace and Mercy! Deo Gratias!