Question VI: On superstitious observances for works

S U P E R S T I T I O N of vain observance differs from divinations, because divination is ordered to obtaining an undue knowledge of hidden things; but superstitious observance to obtaining certain advantages, or to harming others. It is done by an explicit or implicit invocation of the Demon.

And indeed, if the pretended effect surpasses natural power, it is superstition, because honor due to God alone is shown to the devil; but if it does not surpass it, it seems a sin against charity toward oneself, as Valencia says quaest. 13. tertio puncto.

Moreover the means are known to be superstitious because they are inept, such as Astronomical images, Amulets, characters on tablets, inept words mixed with sacred things, which little women frequently mutter ought to be drunk down. Such are the cures of Ensalmators by certain words. So Fagundez in primum praeceptum Decal. lib. 1. cap. 36. et in secundo Ecclesiae, lib. 8. cap. 4. num. 16. for although by a gift freely given some may have the power of healing from some infirmity, nevertheless the force does not reside in the words, but in the persons. So the Kings of France by divinely favored contact of the right hand cure swollen swellings in the Throat, as Less. notes lib. 2. cap. 43. d. 10. Tanner. d. 5. quaest. 7. d. 2. n. 40.

Ensalmators indeed would be tolerable if they added permitted prayers to natural remedies, for prayers add nothing evil. So Suarez Tom. 1. de Relig. lib. 2. de superstit. cap. 15. Sanchez. lib. 1. Decal. lib. 2. cap. 50. num. 39. Fagundez in primum Decal. lib. 1. cap 36. and others cited by them.

Tannerus adds d. 5. quaest. 7. dub. 2. num. 37. that these Salvators, or Ensalmators, seem to some to have a grace freely given; this however is uncertain, since otherwise these men are reprobate.

But concerning the Psylli of Africa, and the Marsi of Italy, who drew out poisons by drinking them, Delrius ascribes it to diabolical magic lib. 1. disquis. mag. cap. 3. quaest. 4.

Tannerus however warns that not all ceremonies are to be condemned outright, for instance leading beasts of burden around near the temple of some Saint, e.g. St. Pancras; or applying to the sick bread or fat pressed to the Crucifix on Good Friday, on which Greiferus de cruce, lib. 2. cap. 62. See other things in Tannerus and Fagundez.

Indications are commonly brought forward here when things are superstitious; but I have reported these above.

One thing however is wont to be noted as especially important, that one not easily believe apparitions: for the Demon is wont to transform himself into an Angel of light, and to feign himself to be the soul of someone believed saved, so that he may defame it; or another soul, thought to be damned, that he may expose it to veneration, as D. Thom. notes p. p. quaest. 113. art. 4. and others:

Note also that Demons cannot at will bring it about that souls come forth either from Purgatory or from Hell: for they are in the prison of God. Whence that Rich Man in Luke 16. could not come forth from the nether world, as D. Bonavent. notes there, and with him Fagundez n. 9. But that they sometimes go forth from their receptacles with God willing, I shall show in the Third part, Tom. 1. d. 39. with D. Bonavent. in 4. d. 45.

One must nevertheless beware of fallacies. There will be two principal signs for knowing them. First, if they fear the sign of the Cross, or the name of Jesus, of the Virgin Mary, and of the Saints, or flee, or shrink from the relics of Saints, or blessed wax, or holy water. Second, if importunately they seek once and again, mixing in inept things. So Thyraeus lib. de spirituum apparitionibus, cap. 16. Delrius lib. 2. disquis. quaest. 26. sect. 3. Fagundez num. 12.

Against this, that souls appear by the aid of the Demon, they object that Samuel appeared to Saul at the command of the Witch 1. Reg. 28. as I shall say with D. August. 3. part. loc. cit. and many Fathers teach: Iustinus in Dialogo cum Tryph. ad calcem, Lyra, and Caietanus ad primum Reg. 28. Tostatus quaest. 18. D. Thom. 2. 2. quaest. 174. art. 5. et p. p. quaest. 89. art. 6. and many expositors cited by Fagundez num. 18. Suarez Tom. 1. de Relig. lib. 2. de superstit. cap. 16. Pererius in cap. 7. Exodi, 18. Cornelius a lapide in Eccles. p. 3. cap. 46. who favor this opinion. Nor was it done at the command of the Pythoness, but before her incantations, at the command of God.

Fagundez cap. 37. further warns that there are other superstitions in sacred things, as in the Masses of St. Amator; and the Masses of the Counts, where superstitious things are mixed in. From money first offered to the Crucifix on Good Friday they make a ring for health, which however is not entirely condemned: They gather herbs on the day of St. John the Baptist; which is no hindrance, if they attend to a natural cause. Images of some saint are tied and submerged in a river, until it rains. See him.