Section — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
§ II. On Vain Observance
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- Vain observance is superstition which employs means neither proportioned nor instituted by God for obtaining a certain effect.
It is of three kinds, namely 1º Notorious art, or the art of acquiring science without labor 1. 2º The art of healings, or the art of healing by various signs or sacred things. 3º Observance of events, by which from consideration of some fortuitous event it is conjectured what will be favorable or unfavorable in the future. - St. Lig. n. 14.
1 Notorious art differs from divination, because by disproportionate means the latter seeks knowledge and prediction of certain hidden things, but the former directly seeks the infusion of science. But observance of events, although, as St. Thomas says (2. 2. q. 96. art. 3.), in some way it pertains to divination which is made through the stars, according to which favorable and unfavorable days were distinguished; nevertheless there is a difference, because observances of this kind are without reason and art; whence they are more vain and superstitious. Add from the same St. Thomas (In Galat. cap. IV. Lect. IV.), that observance of events looks to disposing one's own acts according to vain indications; but divination intends more the speculative knowledge of hidden things.
Principles. - I. Vain observance is a grave sin, because it attributes divine honor to a creature, while it expects from it what must be expected from God alone; and because it rests upon an implicit pact with the demon 2. Yet it can often be venial from imperfection of the act, from simplicity, from some ignorance, or from timidity, as happens especially among the uncultivated in the observance of events. - St. Lig. n. 15.
2 Vain observance, as Theologians commonly hold, is made in one way with an express, in another with a tacit invocation of the demon. The former occurs when someone, wishing to procure something through disordered means, expressly invokes or desires the help of the demon, whether this is done with a pact or without a pact. But the latter occurs when someone employs disordered means, which neither of themselves nor from the institution of God have the power of effecting what is sought.
II. Vain observance is recognized especially 1º from the insufficiency of the cause for naturally producing the effect; 2º from the addition of a vain or false circumstance as if necessarily required; 3º from the infallibility which is attributed to means in no way infallible. - St. Lig. n. 16.
III. In doubt whether the effects come from a natural cause or from the demon, they can be attributed to the powers of nature; and consequently it is lawful to procure them, because it is not established that the thing is evil; nevertheless a protestation against any intervention whatever of the demon is advisedly premised. - But in doubt 3 whether the effects are produced by the demon or by God, if it is certainly established that they cannot come from a natural cause, they must be attributed to the demon, unless the sanctity of the one working or other clear indications persuade the contrary, because it is rash to think that miracles are always being done. Whence it is not then lawful to try whether the effect is to follow or not. - St. Lig. n. 20. - St. Thom. 2. 2. qu. 96. art. 1. and others commonly.
3 Understand doubt in the strict sense of the school, when, that is, there is present no probable or prudent reason concerning the insufficiency of natural powers, or the intervention of the demon; which also ought to be established concerning the first part of this principle.
- Resolves. - 1º Those are guilty of superstition who wear bindings marked with certain characters; who invoke certain unknown names, or employ a certain number of crosses or prayers for healing wounds, for making themselves invulnerable..., etc. - St. Lig. n. 17.
2º Likewise those who wear certain prayers to St. Bridget or other prayers, expecting from them an entirely infallible effect. - Yet those are not to be blamed, indeed they are greatly to be praised, who wear pious medals, sacred likenesses, or Relics of Saints, hoping that they will especially obtain divine help for themselves. - St. Lig. ibid.
3º Likewise those are guilty of superstition who hold some days as favorable, but others as unfavorable, so that from this they direct their actions, or who for expelling diseases require herbs gathered on such a feast..., etc. - St. Lig. ibid.
4º But it is not superstitious to observe the moon or the times more apt for gathering herbs, cutting trees, etc., nor to wear sacred things or words of Sacred Scripture for the honor of God or of the Saints, and for imploring their help. Likewise neither to recite a certain number of prayers, nor to do all those things which can increase devotion, provided infallible force is not attributed to them. - St. Lig. ibid.
5º Nor is it in any way superstitious, indeed it is very religious and pious, to recite novendial prayers, or to repeat prayers so many times in honor of Our Lord or the Blessed Virgin, or of some Saint, provided infallible force is not annexed to such a number, to a certain day, or to a fixed time. - St. Lig. ibid. - V. Casus, n. 253.