The National Catholic Register portal, in a commentary by Bradley Shumaker dated June 7, 2026, attempts to delineate the Catholic Church’s stance on magic, divination, and the occult. While the article correctly identifies many prohibited practices and cites the Catechism of the Catholic Church (CCC) and Scripture, its very existence within a post-conciliar publication, and its reliance on the post-conciliar CCC, immediately raises questions about the depth and authority of its theological pronouncements. The article’s approach, while seemingly orthodox on the surface, often lacks the full, uncompromising vigor of pre-conciliar Catholic doctrine, particularly in its failure to explicitly condemn the modernist errors that have infiltrated even the discussion of spiritual warfare. The commentary, by its nature, addresses a topic of grave spiritual danger, yet its framing within the context of the “conciliar sect” necessitates a critical examination of its omissions and its ultimate fidelity to immutable Tradition.
The Supernatural: A Modern Misunderstanding and the Catholic Reality
Bradley Shumaker’s article begins by noting that in the “modern-day secular world,” the term “supernatural” often carries a “non-religious connotation” associated with “ghosts and hauntings.” He then correctly states that the Catechism of the Catholic Church (CCC) defines the supernatural as that which “surpasses the power of created beings” and that our vocation to eternal life is itself supernatural. While this is a foundational truth, the article’s reliance on the post-conciliar CCC, a document born from the very modernist spirit that has plagued the Church, is itself a significant omission. The pre-conciliar Church, through its saints and doctors, always emphasized the supernatural not merely as a concept, but as the very fabric of existence, permeating every aspect of creation and human life, ordered towards God and His divine plan. The modern tendency to compartmentalize the “supernatural” as something separate from the “natural” or “secular” is a subtle form of the rationalism condemned by Pope St. Pius X in Lamentabili sane exitu (Proposition 3: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations.”). The article, by not explicitly condemning this modern secular mindset, inadvertently contributes to its acceptance.
Superstition: More Than Just “Magical Power”
The article defines superstition as “the attribution of a supernatural kind of magical (i.e., occult-like) power to certain practices or objects,” citing Deuteronomy 18. It correctly lists practices like human sacrifice, divining, black magic, and necromancy as pagan superstitions. However, the article’s definition, while accurate, could be more robustly framed within the context of the First Commandment and the virtue of religion. Superstition is not merely an error of judgment; it is a vitium religionis (vice against religion), a direct offense against the honor due to God alone, as the article itself acknowledges. The pre-conciliar Church, in its unwavering adherence to the Decalogue, understood superstition as a grave sin that distorts the proper relationship between God and man, leading to idolatry and a rejection of divine providence. The article’s tone, while cautionary, sometimes feels more like a historical overview than a urgent spiritual warning, a common trait in post-conciliar catechesis that often shies away from the full gravity of sin and its eternal consequences.
Divination: The Forbidden Quest for Forbidden Knowledge
Shumaker’s article correctly identifies divination as an attempt to “unveil future events” and lists various forms such as horoscopes, astrology, palm reading, fortune-telling, mediums, omens, clairvoyance, soothsaying, charms, and numerology. It rightly states that all forms of divination are to be rejected (CCC 2116) and cites Jeremiah 29:8 and Leviticus 19:31. The article’s assertion that these practices stem from a “desire for power over time and history, as well as a desire for power over other human beings” is a good, naturalistic explanation. However, the article fails to explicitly state the primary spiritual danger: that such practices often involve recourse to Satan or demons, even if unintentionally. The pre-conciliar Church, with its profound understanding of spiritual warfare, always emphasized that any attempt to gain knowledge or power outside of God’s ordained means (prayer, sacraments, divine revelation) opens a door to demonic influence. The article’s omission of this crucial spiritual dimension weakens its warning and reflects a naturalistic bias that downplays the reality of the devil and his angels, a bias that has infiltrated much of post-conciliar theology.
Black Magic and Sorcery: A Grave Offense Against God
The article defines “black magic” or sorcery as involving the “invocation of evil spirits for evil purposes (i.e., recourse to Satan or demons) in an attempt to tame occult powers and obtain supernatural power over others (CCC 2117).” It correctly states that this is “gravely contrary to God and to the virtue of religion.” The example of Elymas (Bar-Jesus) from Acts 13:10 is aptly chosen. However, the article could further emphasize that such practices are not merely “contrary to God” but are a form of idolatry, a direct violation of the First Commandment, and a rejection of God’s supreme sovereignty. The pre-conciliar Church, in its unwavering defense of God’s absolute dominion, always condemned sorcery as a diabolical perversion of the natural order, a deliberate turning away from the Creator towards creatures, and often, implicitly or explicitly, towards the fallen angels. The article’s language, while correct, sometimes lacks the fiery condemnation found in the writings of the Fathers and Doctors of the Church, who understood the grave spiritual peril of such actions.
Necromancy: Communicating with the Dead and the Demonic
The article correctly identifies necromancy as the “ancient practice of attempting to communicate with or to summon the dead, ghosts or spirits,” noting its evolution in modern folklore to include “zombies” and “resurrection of animals or individuals.” It rightly points out that Ouija boards and séances are tools associated with necromancy and that the practice is “contrary to the honor, respect and loving fear that we owe to God alone (CCC 2116).” The article’s observation that modern iterations often “downplay or ignore” the connection to Satan or demons is a crucial insight into the deceptive nature of evil. However, the article could more explicitly state that any attempt to communicate with the dead, outside of God’s explicit revelation (e.g., the apparitions of souls in Purgatory, which are rare and always for a specific divine purpose), is an invitation to demonic deception. The pre-conciliar Church, with its profound understanding of the afterlife and the separation of the living and the dead, always warned against such practices as a dangerous opening to the devil, who can easily impersonate the dead to lead souls astray. The article’s modern examples, while relevant, sometimes distract from the core spiritual danger, which is the direct violation of God’s law and the opening of oneself to demonic influence.
Stage Magic: A Rare Exception or a Slippery Slope?
The article makes a distinction for “stage magic and magic tricks performed by entertainers and illusionists solely for entertainment purposes,” calling them “harmless fun” and citing St. John Bosco as an example. While St. John Bosco’s use of tricks for evangelization is a testament to his sanctity and prudence, the article’s blanket acceptance of “stage magic” as “harmless fun” requires careful scrutiny. The pre-conciliar Church, while acknowledging the difference between illusion and genuine occult power, would likely urge extreme caution. The very nature of “magic tricks” involves deception, and while the intent may be innocent, the potential for scandal, for blurring the lines between illusion and reality, or for leading the unwary to believe in genuine occult powers, is ever-present. The article’s uncritical acceptance of “stage magic” as a general category, without emphasizing the need for extreme prudence and the avoidance of anything that could lead to superstition or scandal, reflects a more lenient, modern approach that contrasts with the Church’s historical vigilance against anything that could lead souls away from God. The example of St. John Bosco is exceptional and should not be used to legitimize all forms of public “magic” without careful discernment.
The Church’s Advice: A Call to Providence, But What Else?
The article concludes by stating that the Church advises “placing oneself confidently into the hands of Providence for whatever may occur and giving up all unhealthy curiosity about the future (CCC 2115).” This is sound advice, echoing the words of Our Lord: “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day” (Matthew 6:34). However, the article’s advice, while true, is incomplete. The pre-conciliar Church would also emphasize the necessity of:
1. **Frequent reception of the Sacraments:** Confession and Holy Eucharist are the primary means of obtaining grace and strengthening oneself against spiritual attacks. The article’s silence on the sacramental life as a defense against the occult is a glaring omission, reflecting the post-conciliar shift away from emphasizing the centrality of the sacraments.
2. **Prayer and Mortification:** Fervent prayer, especially the Rosary, and acts of self-denial are powerful weapons against the devil and his allurements. The article’s naturalistic approach often downplays the efficacy of these spiritual weapons.
3. **Devotion to the Blessed Virgin Mary:** Our Lady is the “Destroyer of All Heresies” and a powerful intercessor against the powers of darkness. The article’s failure to mention her role in spiritual warfare is another significant omission.
4. **Avoidance of Occult Objects and Practices:** This includes not only direct participation but also the avoidance of anything that could lead to superstition or curiosity about the occult, such as certain books, movies, or games that glamorize or trivialize these practices. The article’s advice to “avoid” is too general and lacks the specific, practical guidance that the pre-conciliar Church would offer.
5. **Trust in God’s Justice and Mercy:** The ultimate defense against the occult is a profound trust in God’s sovereign will and His infinite mercy, coupled with a firm resolve to avoid all sin and to seek His grace in all things.
The article’s reliance on the post-conciliar CCC, while providing a framework, ultimately falls short of the full, uncompromising, and spiritually robust teaching of the pre-conciliar Church. The modernist errors that have infiltrated the “conciliar sect” have led to a dilution of doctrine, a naturalistic bias, and a downplaying of the reality of the devil and the supernatural, making even well-intentioned articles like this one incomplete and, at times, inadvertently contributing to the very spiritual malaise they seek to address. The faithful must turn to the immutable Tradition, the unchanging Magisterium, and the wisdom of the saints to find the true armor against the snares of the occult.
Source:
What Catholics Need to Know About Magic, Divination and the Occult (ncregister.com)
Date: 07.06.2026