§ II. On Vain Observance

Vain observance is superstition which employs means neither proportioned nor instituted by God for obtaining a certain effect. But it is of three kinds, namely: 1st, notory art, or the art of acquiring knowledge without labor; 2nd, the art of healings, or the art of healing by various signs or sacred things; 3rd, the observance of events, by which from consideration of some fortuitous event someone conjectures what is going to be favorable or unfavorable, and thence moderates his actions. Cf. St. Alphonsus, n. 14.

I Say 1st. Vain observance is a grave sin, because it attributes divine honor to a creature, while it expects from it what is to be expected from God alone, and because it rests on an implicit pact with the demon. Yet it can often be venial from imperfection of the act, from simplicity, from some ignorance, or from timidity, as happens especially among the rude in the observance of events. - Cf. St. Alphonsus, n. 15.

I Say 2nd. Vain observance is discerned especially: 1st, from the insufficiency of the cause for producing the effect naturally; 2nd, from the addition of a vain or false circumstance as if necessarily required; 3rd, from the infallibility which is attributed to means in no way infallible.

I Say 3rd. In doubt whether effects proceed from a natural cause or from the demon, they can be attributed to the powers of nature; and therefore it is licit to procure them, because it is not established that the thing is evil; yet advisedly a protestation against the intervention of the demon is premised. But in doubt whether effects are produced by the demon or by God, if it is certainly established that they cannot proceed from a natural cause, they are to be attributed to the demon, unless the holiness of the one operating or other clear indications persuade the contrary, because it is rash to think that miracles are always being done. Hence it is not licit then to test whether the effect is going to follow or not. Cf. St. Alphonsus, n. 20. - St. Thom. 2-2, q. 96, art. 1, and others commonly. - Hence:

1st. Those are guilty of superstition who wear amulets 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.

2nd. Likewise those who carry certain prayers to St. Bridget or other prayers, expecting an altogether infallible effect from them. - Yet those are not to be blamed, indeed are very much to be praised, who carry pious medals, sacred images, or relics of Saints, hoping that they will specially obtain divine help for themselves.

3rd. Likewise those are guilty of superstition who hold some days as favorable, but others as unfavorable, so that they direct their actions from this, or who for expelling diseases require herbs collected on such a feast, etc.

4th. But it is not superstitious to observe the moon or times more suitable for gathering herbs, cutting trees, etc., nor to carry sacred things or words of Sacred Scripture for the honor of God or 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 an infallible force is not attributed to them. - Cf. St. Alphonsus, nn. 16 and 17.

5th. Provided every vain observance and the danger of falling into it is removed, it is licit to swallow small paper images of the Blessed Virgin Mary dissolved in water or rolled up after the manner of a pill for obtaining health. Holy Office, Aug. 3, 1903.