Article I. On Superstition in General

501. Notion. Superstition⁷³⁸ is "a vice rendering divine worship either to one to whom it ought not, or in a manner in which it ought not." Thus St. Thomas.⁷³⁹ This definition indeed becomes clearer if one attends to the diverse species of superstition.

There are two species of superstition, which, however, again admit several subdivisions.

1. The first species of superstition is the undue worship of the true Divinity, or God. In this superstition, therefore, the true God is indeed worshiped, but with a worship and in a manner unsuitable and contrary to the custom and law of the Church. This species of superstition is carried out in two ways, namely, a) through false or pernicious worship; b) through superfluous worship.

a) False worship of the true God can be carried out in diverse ways, for example, if someone wishes to worship God with Jewish ceremonies which signify Christ as still to come, such as by eating the paschal lamb, circumcision, etc.; if someone who is not a priest presumes to celebrate Mass or absolve from sins; if someone proposes false miracles or false revelations to confirm the faith; if someone exhibits false relics for the veneration of the faithful. This superstition of false worship is from its genus a grave sin, because it inflicts a grave injury and irreverence upon God, the First Truth; but it admits slightness of matter. Thus, for example, a preacher who knowingly narrates certain exaggerations in a miraculous story, or even one who invents an entire story in order to move the people more strongly toward a good work, sins only venially, both because this does not greatly prejudice true religion, at least if the falsity is not discovered, and because the falsity itself is not employed immediately for worshiping God.⁷⁴⁰ Nevertheless, such narratives (which are sometimes called pious lies) are to be avoided altogether, since it is utterly unbecoming that a preacher of truth should lie even in a small matter.

b) Superfluous worship of the true God is that which is not suited to the end of religion. Now the end of religion is that man give glory to God, to whom he subjects himself in mind and body. Hence, "if there is something which, so far as it is in itself, does not pertain to the glory of God, nor to this, that the mind of man be borne toward God, or that the concupiscence of the flesh be moderately restrained; or even if it is outside the institution of God and the Church, or contrary to common custom, ... all this is to be accounted superfluous and superstitious, because, consisting only in externals, it does not pertain to the interior worship of God."⁷⁴¹ Such superfluous worship is, for example, to wish to pray with a fixed number, arrangement, or color of candles; to wish to hear the Mass of a certain priest who is named Peter; and six hundred other modes of vain worship.⁷⁴² The superstition of superfluous worship is from its genus a venial sin, because the matter is light and the action is not evil in itself. The good faith and simplicity of the agent sometimes excuse altogether from every sin; on the contrary, because of scandal, contempt of the Church, or the agent's evil intention, this superstition can become a mortal sin. Those modes of worshiping God which are approved by the Church, however, such as novena devotions, tridua, Gregorian Masses, etc., are free from every stain of superstition.

2. The second species of superstition is the worship of a false divinity, or divine worship rendered to some creature and especially to the devil. It is subdivided into three species, namely, idolatry, divination, and vain observance, to which magic and malefice are reduced. Each of these must now be treated individually.

⁷³⁸ Aberglaube, δεισιδαιμονία. Authors do not agree concerning the etymology of the word superstition. Some derive this name from superstare, because superstition stands above or outside true worship; others think that this name is taken from the word superstes, because superstition is a surviving part of paganism. Cf. Wirthmüller, Die moralische Tugend der Religion § 87.

⁷³⁹ S. theol. 2, 2, q. 92, a. 1.

⁷⁴⁰ Thus Noldin, De praeceptis n. 149.

⁷⁴¹ S. theol. 2, 2, q. 93, a. 2.

⁷⁴² Cf. Council of Trent, sess. 22, De observandis et evitandis in celebratione Missae; cf. also the constitution Officiorum ac munerum of Leo XIII, n. 13.