§ 1. On Idolatry

What idolatry is. The word idol, eidolon, which in modern use properly signifies an image, statue, or symbol of a false god, has also been said of the false gods themselves. (Cf. Prat, cited by Michel in Dict. Theol. Vacant, under the word idolatrie.) False gods, I say, i.e., one who is not in any way, or at least is not God.

Idolatry, therefore, strictly is latria or the worship reserved to the true God alone, which is rendered to a false god or to his image, statue, or symbol. And a twofold ancient idolatry can in reality be distinguished: one which directly affected with the worship of latria persons who were said to be gods at least by some participation of divinity; the other which immediately terminated in an image, statue, or symbol. Men cultivated in liberal studies honored idols of this sort because of a relation at least representative of persons, while the pagan crowd, perhaps also deceived by certain wondrous phenomena, confused the image, statue, or symbol with the divinity itself. (Cf. Michel, Dict. Vacant, VII, col. 606.) In Sacred Scripture, both of the Old and of the New Testament (St. Paul), idols are sometimes asserted to be nothing, sometimes demons: they are nothing, because they are not gods; they are demons, both because polytheism must be referred to the devil as author (cf. Prat, l. c.), and because by the power of the devil the marvels were done by which idolaters were deceived (cf. 2, 2, q. 95 art. 7).

The very principle of evil has been affected with honors, that it might at least be placated by worship.

Nor is modern idolatry among barbarians to be understood otherwise: in idols (fetiches) some power is judged to be present.

In a more general ratio, however, idolatry signifies every vicious worship of a creature. For the worship due to God, our Lord and Benefactor, demands that we expect all things either immediately from Him, or mediately according to the order pre-established by Him and the powers conferred by Him.

Therefore he who strives to obtain something through a power which God did not will to exist or which He did not at all ordain for our uses, incurs the vice of idolatry: he renders to a creature an honor which cannot be referred to God.

Of how many kinds it is. Moreover idolatry is distinguished as material, which is simulated without internal affection, for example from fear; and formal, which proceeds from the intention of worship. The latter is called perfect, when someone adores the sun, an idol, which from infidelity he estimates to be God; imperfect, when someone, either from hatred of God or from desire of obtaining something from the devil or from another creature, without subordination under the divine will, exhibits to it an undue honor as to God. Therefore idolatry is often joined with infidelity or heresy; formal idolatry is objectively a most grave sin; and perfect idolatry is objectively graver than imperfect. Subjectively, however, because of the more conscious malice of the will, imperfect idolatry can immediately or in itself, though not in its cause, be graver than perfect. Material idolatry is also a grave sin, because it is at least a pernicious lie against religion; and often it is also opposed to external confession of the faith.

Sought effects. Sometimes, through express worship, general protection is sought for obtaining goods, or immunity from evil, as among certain peoples of the Indies; sometimes invocation merely tends to this, that knowledge may be obtained concerning hidden things, especially concerning future contingents. Other effects also can be sought: sciences without labor, health without exterior remedy. The use of malefices is worthy of particular mention; discussion concerning these will return at n. 246.

Invocation of the devil. 1. Express invocation of the devil is had when it is formally asked that the devil, or a false god, teach certain things, either by himself in apparition, that is, by illusions; or through pythons, that is, living men obsessed or possessed; or through the dead who appear, necromancy; or through dreams, oneiromancy; or through figures and signs, geomancy, haruspices.

To express invocation belongs a more general pact with the devil, by which someone in a more universal ratio gives himself over to the devil. This is the sin of idolatry, and besides of sacrilege and hatred of self. A more general pact, I say; for a particular pact is contained in every express invocation of the devil.

Morality. Every express invocation of the devil is to be charged as a grave sin. This sin does not vary in species against religion on account of the variety of effects which are sought; but according to the quality of those effects, one can also sin against charity or justice.

2. Tacit invocation. Since no invisible creature can furnish knowledge while dependence upon God is neglected, except the devil, an invocation of a creature made absolutely necessarily terminates in the devil. But he who asks certain things from the devil enters into illicit commerce with the sworn enemy of God; he distrusts divine Providence, professes a subjection to the devil unworthy and injurious both to God and to Christ, and exposes himself to the danger of harmful deception: this we cannot admit without derogating from charity toward ourselves. If besides this the knowledge proper to God is attributed to the devil, a new ratio of blasphemy is added. Cf. 2, 2, q. 94 art. 3 ad 2.

What is to be judged concerning the worship which not a few barbarians exhibit to deceased ancestors: whether, from omitted honors, they fear evils for themselves, or, because of rendered honors, they expect beneficial action from them? One must proceed cautiously in this matter, lest we sin by excess or by defect.

The persuasion concerning the permanent existence of souls which have put off the body is founded on truth and can be salutary.

To affect the dead with honors, on account of the dignity with which they were increased on earth, or their proximity to us, or on account of the beneficent action which they exercised while living, pertains to praiseworthy piety and gratitude which, in every age, the most cultivated and Christian peoples foster and demonstrate.

But to expect evils from them through fear, or goods from them in the present, is false, unless it is founded on their good merits and conjunction with God; it is objectively superstitious if that power, in its origin or exercise, is conceived as released from divine Providence.

Practically, therefore, this worship which barbarians render to their ancestors without any suspicion of malice, indeed with consciousness of duty, rather than being at once and absolutely blamed, must be purged of errors.