III. On Superstition and Idolatry

What are the acts opposed to religion? - "Something is opposed to true religion in two ways: in one way by excess, when, namely, that which belongs to religion is exhibited unduly to another; this pertains to superstition. In another way, as it were by defect of reverence, when, namely, God is contemned; this pertains to the vice of irreligiosity.... But superstition impedes religion as to this, that God not be taken up for worshiping.... But through irreligiosity religion is impeded as to this, that God, after he has been taken up, not be honored." S. Th. 2. 2, q. 122, a. 3.

What is superstition? - "Superstition," says S. Thomas, "is a vice opposed to religion according to excess, not because it exhibits more in divine worship than true religion, but because it exhibits divine worship either to whom it ought not, or in the manner in which it ought not." 2. 2, q. 92, a. 1. "But the principal impediment of religion is that man adhere to a false god.... And therefore in the first precept of the law the worship of false gods is excluded.... But all other superstitions proceed from some pact entered into with demons, tacit or express; and therefore all are understood to be prohibited in this which is said: You shall not have strange gods." 2. 2, q. 122, a. 2 ad 1, 2, 3; Collectan. S. C. de P. F., n. 1702.

Of how many kinds is superstition? - On the part of the thing which is given worship, the species of superstition are three: idolatry, divination, vain observance. For either a creature is worshiped as God, and this is idolatry; or from it, as from God, knowledge of hidden things is asked, and this is divination; or finally some help is implored, and this is vain observance. All these are mortal by their nature, since they inflict grave irreverence upon God, by attributing to a creature what is owed to God.

By reason of the mode in which worship is exercised, one superstition is that of false worship, if it signifies something false, for example if someone now offers worship to God through ceremonies of the Old Law; if a layman worships God as a public minister of the Church; if someone on the part of the Church exhibits worship to God contrary to the manner constituted by divine authority through the Church and customary in the Church. Another is the superstition of shameful worship, if it contains certain things injurious to God, for example if someone should introduce dishonorable and insulting words in his prayers. Another is the superstition of superfluous worship, if it contributes nothing to the true worship of God, for example the ceremony of hearing Mass before sunrise, with a fixed number, position, order of candles, etc.

This last species, scandal being excluded, ordinarily is judged only venial, because the matter is slight, and it ought rather to be called mere simplicity than positive irreverence. But the other two are regularly mortal, because they are gravely repugnant to divine honor and worship, which rests upon truth and sanctity. Regularly; for it does not seem grave if something slightly false is mixed into true worship from lightness, from lack of consideration. Lugo, de fide, d. 14, s. 3; d. 20, n. 23 seqq.; Struggl 2 seqq.; L. 3, 4; S. Th. 2. 2, qq. 92, 93; Collectan. S. C. de P. F., nn. 1702, 1707.

What is idolatry, of how many kinds is it, and what kind of sin is it? - Idolatry is defined: an action by which worship owed to God alone is exhibited to a creature. It is threefold: perfect, imperfect, and simulated. The first renders divine honor to a creature, falsely judging it really to be God. The second indeed renders divine honor to a creature, but either from hatred of the true God, or from desire of obtaining something from a demon or another creature, not being ignorant that the same lacks divinity. Finally the third exhibits that honor to a creature, from fear of death alone, without internal affection, as happened to certain Christians in times of persecutions. Each of these kinds of idolatry is a grave sin. It is proved: "Just as in an earthly republic it seems most grave that someone should bestow royal honor upon another than the true king... so among sins which are committed against God, which nevertheless are the greatest, it seems most grave that someone should bestow divine honor upon a creature; because, as far as in him lies, he makes another God in the world." S. Th. 2. 2, q. 94, aa. 3, 1; L. 12, 13.