Point I. On Superstitious Observance in General

I. Notion. Superstitious observance occurs when someone does not indeed show divine worship to the demon, but nevertheless "assumes the help of demons for doing or knowing something" (St. Thomas, II-II, q. 95, a. 2). Moreover, the help of demons can be invoked and assumed both explicitly and implicitly.

Explicit invocation, besides by other modes, also has place when someone uses a means or sign concerning which he has come to an agreement with the demon; or has in any way entered into a pact with the demon, so that he may be helped by him. Implicit invocation has place when someone, in order to obtain something, uses a means which neither of itself nor from divine or ecclesiastical institution is apt for producing the effect, so that, if the effect follows, it must be ascribed to the devil (St. Alphonsus, III, 6, 14).

II. Signs for discerning superstitious observance are: 1. "The insufficiency of the cause applied for the effect; namely if it has neither natural power, nor is there legitimate evidence of a supernatural power; 2. the addition of a false or vain circumstance; as, for example, if a scourging must be done at a certain hour, number, hand, or with a silken scourge; if unknown names are used, or foreign characters, false or apocryphal words, for example that Christ had fevers or spasm, etc. Likewise if force is placed in the mode of writing, for example the Gospel of St. John, by a virgin, at sunrise, etc." (St. Alphonsus, III, 16; St. Thomas, II-II, q. 96, a. 2, ad 1); 3. a certain expectation of the effect.

III. Morality. 1. Superstitious observance of itself is a grave sin. For first, Sacred Scripture declares that divination, which is a mode of superstitious observance, is an abomination to God;¹ and this must also be applied to the other modes of superstitious observance, since they do not differ in species, as we shall note soon. Then, an act which involves no other than hostile commerce with a person who has been forever reprobated and condemned by almighty God, such an act, I say, inflicts grave injury on God. But such an act is contained in superstitious observance, as is clear from the notion handed down (St. Alphonsus, III, 5).

I said that superstitious observance of itself is gravely evil; for implicit invocation not at all rarely is not gravely sinful, namely: 1. because of ignorance, since many do not notice that the means are inept; 2. because of the absence, and indeed the manifest absence, of a serious intention, as if someone even externally acts only for the sake of a joke; 3. because of defect of deliberation, as if someone, disturbed by fear of a grave evil, uses an inept means; 4. because of defect of faith given to the event (St. Alphonsus, III, 7, 15).

2. Explicit and implicit invocation of the demon do not seem to differ in species, because the same account belongs to the explicit and the implicit. The same must be said a fortiori of the diverse modes among themselves both of explicit and of implicit invocation. Yet commonly in confession it must be expressed "whether an express or tacit invocation or pact intervened... because express invocation often has other sins joined to it, namely heresy, adoration of the demon, etc." (St. Alphonsus, III, 6).

3. In doubt whether an effect can be ascribed to a natural cause, it is lawful to use the means, at least if a protestation against diabolical intervention is first made. For since the powers of natural causes are wonderful and very often unknown even to the learned, there is no reason for presuming diabolical intervention. This being posited, no irreverence toward God is found in our manner of proceeding (St. Alphonsus, III, 20).²

But in doubt whether the effect must be ascribed to God or to the demon, it is not lawful to use the means, both because in the case the effect "is judged rather to come from the demon than from God" (St. Alphonsus, loc. cit.), who does not work such things except exceptionally; and because commonly there will be, for we suppose that the effect is intended as to be produced by God and not by the demon, a temptation of God, namely an inordinate petition or expectation of a miracle (n. 608).

¹ Deut. 18:10-12.

² Cf. Holy Office, July 26, 1899 (Collectanea de Propaganda Fide, n. 2061).

IV. Penalties. One who has practiced superstition or has perpetrated sacrilege is to be punished by the Ordinary according to the gravity of the fault, without prejudice to the penalties established by law against certain superstitious acts or sacrileges (can. 2325).