anything done against its parent's wish. The question was again addressed by Aquinas in Summa Theologica III Q. 68 Art. 10: It is written in the Decretals (Dist. xiv), quoting the Council of Toledo: In regard to the Jews the holy synod commands that henceforth none of them be forced to believe; for such are not to be saved against their will, but willingly, that their righteousness may be without flaw. Children of non-believers either have the use of reason or they have not. If they have, then they already begin to control their own actions, in things that are of Divine or natural law. And therefore, of their own accord, and against the will of their parents, they can receive Baptism, just as they can contract in marriage. Consequently such can be lawfully advised and persuaded to be baptized. If, however, they have not yet the use of free-will, according to the natural law they are under the care of their parents as long as they cannot look after themselves. For which reason we say that even the children of the ancients were saved through the faith of their parents. The issue was discussed in a papal bull by Pope Benedict XIV (1747) where both schools were addressed. The pope noted that the position of Aquinas had been more widely held among theologians and canon lawyers, than that of John Duns Scotus. Magic and its practitioners Regarding magic, Aquinas wrote that: only God can perform miracles, create and transform. angels and demons ("spiritual substances") may do wonderful things, but they are not miracles and merely use natural things as instruments. any efficacy of magicians does not come from the power of particular words, or celestial bodies, or special figures, or sympathetic magic, but by bidding (ibid., 105) "demons" are intellective substances who were created good and have chosen to be bad, it is these who are bid. if there is some transformation that could not occur in nature it is either the demon working on human imagination or arranging a fake. A mention of witchcraft appears in the Summa Theologicae and concludes that the church does not treat temporary or permanent impotence attributed to a spell any differently to that of natural causes, as far as an impediment to marriage. Under the canon Episcopi, church doctrine held that witchcraft was not possible and any practitioners of sorcery were deluded