42. On Divination

Beatrix, a nun, had a spiritual friendship with another nun, Sanctina. When she was now near death, Beatrix asked of her that, if it pleased God, she would reveal to her the state of her soul after her death. With her hand stretched out toward the Crucifix, Sanctina nodded with her head. But, when Sanctina had piously died in the Lord, Beatrix immediately began to be disturbed by scruples; whence, approaching the confessor, she manifests the matter to him. You have acted very badly, the confessor responds; for, in these matters, the devil is accustomed to mingle himself. For it is not licit to inquire into things which God wills to be hidden, according to that saying of Eccl. 3:22, Do not seek things higher than you. But God wills the state of the soul after death to be hidden; which is clear from this, that when the rich man asked that Lazarus be sent to his living brothers, this was denied, as is said in Luke 16:29. Beatrix, more disturbed by this response, asks her Superior that before night she call Fr. Thomas, her extraordinary confessor; otherwise she certainly will not be able to sleep quietly and in peace.

Q. What will the extraordinary confessor be able to respond to Beatrix?

R. Fr. Thomas will be able to respond with that which St. Thomas would respond, Quodl. 3, a. 22. "I respond that it must be said that, since sin is against nature... to seek the fulfillment of a natural desire is not a sin, unless some disorder is added, as is clear in the taking of food and drink. But man naturally desires to know. Hence, if he seeks knowledge of some thing, it is not a sin, unless perhaps by accident, that is, through some disorder added; for example, if through the study and inquiry of some science someone is impeded from those things to which he is held to attend; for example, if a preacher is impeded from the office of due preaching on account of the study of geometry; or also, if someone seeks to know something, trusting proudly and presumptuously in his own ability; or if some other disorder of this sort should happen concerning this. But no disorder seems to be in this inquiry, if someone should seek from one dying to know his state after death, nevertheless submitting this to divine judgment. Hence no reason appears why this ought to be said to be a sin, unless perhaps he inquires from a doubting of faith concerning the future state, as though tempting.

But to that which is objected to the contrary, it must be said that God wills many things to be thus hidden from us, knowledge of which we cannot acquire by our own powers or merit; which nevertheless he wills to be revealed to those asking humbly and piously, according to that saying, Matt. 2:25, You have hidden these things from the wise and prudent; and have revealed them to little ones. Hence it is not marvelous if God was unwilling that some things be revealed to the proud brothers of the proud rich man, which nevertheless he wills to be revealed to the faithful asking piously and humbly."

"He does not sin gravely," says La-Croix, l. 3, p. 1, n. 18, "who enters into an agreement with another, that the one dying first appear to the survivor, God permitting this, being about to warn the other concerning things pertaining to salvation; for in this he intends to know nothing by the aid of the devil. Nevertheless there could be venial sin present on account of curiosity or danger of deception."