According to the gospel of Matthew, after Jesus is born, wise men arrive the East, following a “star”. Of course, the term, “star”, must be broadly construed, pertaining to the superlunary domes, as opposed to the sublunary planes. The motions of superlunary beings represent ‘something’ to the magi, corresponding to ‘something’ in their sublunary situation.
They read the “star” as a sign of a birth of a king.
The magi are “magical” is so far as this: There is no direct cause whereby a divine superlunary being activates, moves, arranges or manipulates ‘something’ in our sublunary realm. Yet, causation appears to be present.
In Comments on Fr. Thomas White’s Essay (2019), “Thomism and the New Evangelization”, available at smashwords.com, one finds a parallel with primary and secondary causation. Primary causation entails God’s Will and Presence. Secondary causation pertains to God’s creatures. Creatures exhibit secondary causation, without compromising the primacy of God.
The “magic” at the heart of modern and premodern astrology re-articulates a foundational distinction in the tradition of Thomas Aquinas.
How do these indirect causalities operate?
Here is the picture.