resage of future
events as proceeding from its cause; as when a slave fears a flogging
when he sees his master's anger. Possibly the same might be said if
one were to fear for child lest it take harm from the evil eye, of
which we have spoken in the First Part (Q. 117, A. 3, ad 2). But this
does not apply to this kind of observances.

Reply Obj. 2: That men have at first experienced a certain degree of
truth in these observances is due to chance. But afterwards when a
man begins to entangle his mind with observances of this kind, many
things occur in connection with them through the trickery of the
demons, "so that men, through being entangled in these observances,
become yet more curious, and more and more embroiled in the manifold
snares of a pernicious error," as Augustine says (De Doctr. Christ.
ii, 23).

Reply Obj. 3: Among the Jewish people of whom Christ was to be born,
not only words but also deeds were prophetic, as Augustine states
(Contra Faust. iv, 2; xxii, 24). Wherefore it is lawful to apply
those deeds to our instruction, as signs given by God. Not all
things, however, that occur through divine providence are ordered so
as to be signs of the future. Hence the argument does not prove.
_______________________

FOURTH ARTICLE [II-II, Q. 96, Art. 4]

Whether It Is Unlawful to Wear Divine Words at the Neck?

Objection 1: It would seem that it is not unlawful to wear divine
words at the neck. Divine words are no less efficacious when written
than when uttered. But it is lawful to utter sacred words for the
purpose of producing certain effects; (for instance, in order to heal
the sick), such as the "Our Father" or the "Hail Mary," or in any way
whatever to call on the Lord's name, according to Mk. 16:17, 18, "In
My name they shall cast out devils, they shall speak with new
tongues, they shall take up serpents." Therefore it seems to be
lawful to wear sacred words at one's neck, as a remedy for sickness
or for any kind of distress.

Obj. 2: Further, sacred words are no less efficacious on the human
body than on the bodies of serpents and other animals. Now certain
incantations are efficacious in checking serpents, or in healing
certain other animals: wherefore it is written (Ps. 57:5): "Their
madness is according to the likeness of a serpent, like the deaf asp
that stoppeth her ears, which will not hear the voice of the
charmers, nor of the wizard that charmeth wisely." Therefore it is
lawful to wear sac