[TT] THE question is raised as to whether demons can turn and incite the minds of men to irregular love or hate through these witches.

[AG 1] It is argued that according to the foregoing they cannot. There are three elements in man: will, intellect and | body. Just as God can direct the first by Himself (“The heart of the king is in the hand of the Lord” [Proverbs 21:1]), He can also enlighten the second through an angel and guide the body through the influences of the heavenly bodies.

[AG2] Also, demons cannot exist within bodies when changing them, and much less then can they exist within the soul when introducing hatred or love into its powers. The consequence clearly is that as a result of their nature they have greater control over physical than spiritual matters, and indeed it was made clear in many passages above that they cannot cause a change, because they cannot bring about an essential or incidental shape except with the help of some other agent, just like any other craftsman. To the same effect there is also 26, Q. 5, “Episcopi” at the end: “Whoever believes that any creature can be changed for better or worse except by the Creator of all things Himself is worse than an infidel and pagan.”

[AG 3] Also, everything that acts as an agent recognizes its effect on the basis of intention. If, therefore, the Devil could turn men's minds to hatred or love, he would be able to see the internal thoughts of the soul, | which contradicts what is said in Ecclesiastical Dogmas [81]: “The devil cannot see internal thoughts.” And again in the same book: “Not all our evil thoughts are stirred up by the Devil, but sometimes derive from the impulse of our free will.”

[AG 4] Also, love and hatred concern the will, which is rooted in the soul, and, therefore, they cannot be caused by the Devil through any art. The conclusion is valid because to slide into the soul, as Augustine says [The Spirit and the Soul 27], is possible only for Him Who created it.