In this connection it is well to note that various early Church Fathers believed that the appearance of the “spirit” of Samuel was but a demon impersonating him. In fact, throughout the early Christian centuries there are many statements in the Fathers warning against the various forms of occultism that had become increasingly prevalent as the Roman Empire decayed. The synod of Ancyra (314) forbade all such magic. For example, Tertullian and Minucius Felix maintained that such spirits were “demons.” Note them. CFF2 1163.2
Tertullian (d. c. 220), of Carthage, refers to the alleged bringing up of the “soul of Samuel” as a “lying wonder,” the speaking being contrived by ventriloquism, through the “sorceress.” Tertullian then says: “God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon.”’ 77) Tertullian, A Treatise on the Soul, chap. 57 (tr. by Dr. Peter Holmes), in ANF, vol. 3, p. 234. CFF2 1163.3
Tertullian called that which purported to be the spirit of Samuel a “phantom” and an “apparition,” and adds: “The fact that Hades [the grave] is not in any case opened for (the escape of) any soul, has been firmly established by the Lord.” 88) Ibid. CFF2 1164.1
Then there is Minucius Felix (third century), celebrated Latin apologist and contemporary of Tertullian. Prior to his conversion to Christianity, Minucius was a Roman lawyer, noted for his elegant Latin. His well-known treatise Octavius was a dialogue between the Christian Octavius and the heathen Caecilius over the comparative, merits of their two religions, then struggling for supremacy. Octavius won the debate. Minucius’ arguments regarding demons are similar to those of Tertullian. After discussing “evil spirits,” who are set to ruin and deprave others and separate them from God, he recorded these words: CFF2 1164.2
“The poets know that those spirits are demons; the philosophers discourse of them; Socrates knew it, who, at the nod and decision of a demon that was at his side, either declined or undertook affairs. The Magi, also, not only know that there are demons, but, moreover, whatever miracle they affect to perform, do it by means of demons; by their aspirations and communications they show their wondrous tricks, making either those things appear which are not, or those things not to appear which are.” 99)The Octavius of Minucius Felix, chap. 26, in ANF, vol. 4, p. 189. CFF2 1164.3