Article IV. On Vain Observance

514. Notion. Vain observance⁷⁷⁵ is a species of superstition in which, to obtain a certain effect, means are employed which are suited to that end neither from their own nature nor from the ordinance of God or of the Church.

Vain observance differs from divination in this, that the end of divination is knowledge of future or occult things, whereas vain observance is ordered to obtaining other external effects. The difference therefore exists only in the effects; the means employed, namely, the intervention of the devil, are the same.

⁷⁷⁵ Wahnbrauch, sorcellerie [superstitious observance, sorcery].

515. Division. A threefold vain observance is customarily distinguished by the older authors:

1. The notory art (ars notoria), which is a certain method of acquiring knowledge suddenly and without labor through means that are altogether inept.

For example, by inspecting certain figures, pronouncing certain unknown words, and other things of this kind. From these things the difference between divination and the notory art appears; for through divination knowledge of future or occult things is sought, whereas through the notory art the infusion of some science is sought.⁷⁷⁶ St. Thomas⁷⁷⁷ rightly inculcates the complete inefficacy of this notory art. For God alone can infuse knowledge in a supernatural manner: "It does not belong to demons to enlighten the intellect.... But the acquisition of knowledge and wisdom is made through the enlightenment of the intellect; and therefore no one ever acquired knowledge through demons."

2. The observance of health is a method of curing diseases by employing means that are altogether inept.

For example, through so-called sympathy, through amulets, through charms or incantations, etc.⁷⁷⁸ This magical medicine has flourished at all times and among all peoples, even cultivated ones, and still flourishes. In modern newspapers such magical physicians not rarely offer their assistance. In practice it is often most difficult to distinguish whether some mode of healing is natural or magical, since truly astonishing effects can be obtained in the human body through so-called suggestion. In a doubt, those criteria are to be employed which are indicated below in n. 517 for discerning every vain observance.

3. The observance of events is a method of conjecturing something favorable or unfavorable from the observation of a fortuitous event, and then of regulating one's actions from it.

For example, if someone thinks that something unfavorable is going to happen to him because an old woman met him in the morning, or because he sat at table with thirteen guests, etc. This observance of events is very closely related to the divination which is called an omen; nevertheless, it differs from it because in divination knowledge of future things is sought, whereas in the observance of events direction of one's actions is sought.

⁷⁷⁶ The notory art is practiced in our times by certain sects devoted to false mysticism. In their assemblies even uneducated men sometimes suddenly rise and, as though filled with the Holy Ghost, deliver discourses concerning moral and religious matters.

⁷⁷⁷ Cf. S. theol. 2, 2, q. 96, a. 1.

⁷⁷⁸ Most famous in this matter is the book published by Mary Eddy (d. 1906), Science and Health with Key to the Scripture.

516. The moral and specific malice of vain observance is the same as that of divination.

The reason is that in each the virtue of religion is injured in the same formal manner, since an effect is sought through an explicit or implicit invocation of the devil. No moral difference is introduced by whether knowledge of an occult thing or some other external effect is sought. Hence the things said above concerning the moral malice of divination also apply to vain observance. In practice great patience and prudence are needed to deter the faithful from vain observances, since many faithful, and pious ones at that, perceive nothing evil in actions of this kind. Therefore they are prudently to be instructed concerning the vanity of such actions, without, however, its being said at once that they are gravely sinful in themselves.

517. The criteria for recognizing vain observance are chiefly three:

1. The insufficiency of the cause employed to produce the effect. Hence it is manifest superstition if someone thinks that by reciting a brief formula he will recover health from it.

2. The addition of a vain or false circumstance as though necessarily required for obtaining the effect, for example, to cut seven hairs from the neck in order to obtain health.

3. An infallible expectation of the effect from those vain means.

In a doubt whether some effect proceeded from a natural cause or not, it is ordinarily to be attributed to natural powers, because nothing preternatural is to be asserted unless it is established. Moreover, the efficacy of natural causes is very often unknown to us. But if it is established that the effect was not produced by a natural cause, and a doubt arises whether it is from God or from the devil, a miracle is not to be presumed, but rather a diabolical intervention.