Point II. On Superstitious Observances in Particular

The species of superstitious observance are distinguished as divination and vain observance. Yet these differ only by reason of the material object, not by reason of the formal object, or specifically; for under the moral aspect it is the same whether knowledge (divination) or some other thing (vain observance) is acquired by the help of the demon.

I. Divination is superstitious observance which seeks knowledge of a future or hidden thing.

"It is called an oracle if it is done through idols; necromancy especially if through an apparent raising of the dead, for necromancy generally also comprehends other species of divination; oneiromancy if it is done through dreams; prestidigitation if through fictitious figures; haruspicy if through signs in the entrails of animals; geomancy if through a figure in the earth; hydromancy through a figure in water; aeromancy in the air; pyromancy in fire; astrology if it is done through the positions and movements of the stars; auspice through signs of birds; augury through signs of animals; omen if it is done through chance, for example through the meeting of a funeral, etc.; sortilege if it is done by lot, for example by opening a book, throwing dice" (St. Alphonsus, III, 6; St. Thomas, II-II, q. 95, a. 3).

Corollary I. The use of lots must be judged as follows:

1. Divisory lots, that is, those instituted for dividing things or composing disputes, are of themselves lawful, because they contain nothing except an aleatory contract (St. Alphonsus, III, 11).

2. Consultory lots, that is, those instituted for consulting God in a doubt about what must be done, "are lawful when the necessity and honesty of the cause demands it, and no more suitable mode of overcoming the doubt appears, provided they are done after prayer has been offered with due reverence, and judgment is expected from God alone; as, for example, if someone stuck at a fork in the road cannot otherwise determine himself concerning the way; or if they are done by divine instinct or command, as happened in the election of Saul" (St. Alphonsus, loc. cit.; cf. 1 Sam. 10:20-21). In the cases set forth, an act of ordered trust in God is found.

3. Divinatory lots are those which, outside the cases comprehended under 2, are instituted for obtaining knowledge of a hidden thing, as if someone were to draw from the casting and arrangement of dice who is going to obtain victory. Such lots, since they are inept for obtaining knowledge of this kind, are superstitious (St. Alphonsus, loc. cit.).

Corollary II. Consultation of soothsayers, that is, of those who manifest hidden or future things from cards or other things, is a grave sin: 1. if it is done seriously, even if only externally; 2. if the soothsayer acts seriously, even if only externally. For in this hypothesis the one consulting formally cooperates in a gravely evil act (St. Alphonsus, III, 10). But more often, for example during Carnival time, these things are not done seriously.

Corollary III. The use of a divining rod or of another instrument for detecting metals or waters is lawful, because the means seems apt for the intended end. The same must be said of telepathy, as it is called, that is, of the art of exploring the thoughts of others or other hidden things;¹ for it is by no means evident that the said art exceeds the powers of human nature (n. 597).

Corollary IV. One who gives some credence to a dream, and conducts himself according to it, is free from superstitious observance: 1. if it is at least permissible to suspect that the dream is from God; 2. if it is not evident that such a thing cannot be explained naturally, for example through telepathy. For the efficacy of natural powers is wonderful. How many effects are now ascribed to those powers which formerly were held certainly to be diabolical. Nevertheless, note in general that dreams themselves rarely come either from God or from the demon, but almost always from nature. "When God sends dreams, at the same time he also makes the man certain or nearly certain that they are sent by himself" (St. Alphonsus, III, 9).

¹ Cf. J. Zeehandelaar, Over de mogelijkheid van Telepathie.

II. Vain observance. By this term is signified superstitious observance which seeks any effects whatever, except knowledge of a hidden or future thing. It is called magic insofar as it seeks wonderful effects; malefice insofar as it seeks effects harmful to another, for example by inspiring a base love in someone, inflicting disease, etc. But it is clear that malefice is opposed not only to religion, but also to justice (St. Alphonsus, III, 23).

Corollary I. Vain observance is: 1. "To wear amulets, bindings, and packets marked with false characters, against wounds or sudden death, so that they cannot be harmed, or so that blood may not flow, or for procuring invisibility, impenetrability, love, fortune, harms, and malefices" (St. Alphonsus, III, 17); 2. "to hold certain days as lucky and others as unlucky, and therefore to omit business" (St. Alphonsus, loc. cit.), etc.

Corollary II. Vain observance is not: 1. to wear relics, scapulars, pious medals; 2. in honor of some mystery to perform devotions which they call novenas, or to pour forth prayers in a certain number; 3. to observe the moon or times more suitable for gathering herbs and cutting trees (St. Alphonsus, loc. cit.).

Corollary III. Somnambulism, that is, the art by which someone, after magnetic sleep has first been induced, becomes capable of indicating diseases and assigning remedies, as it is ordinarily practiced, is lawful. For somnambulists commonly make a diagnosis of a sick person who is present; or indeed of one who is absent, but after touching either some thing, for example hair, belonging to the sick person, or at least the image of the sick person. But these things very probably do not exceed the powers of nature. I said as it is ordinarily practiced, because things can be added which are spiritistic; in which case apply what we shall say about spiritism.³

Corollary IV. Salvatorism, as it is called, consists in this, that someone, by pouring forth certain prayers or by the sign of the cross, quickly cures diseases or wounds. Moreover, in practice it is lawful, provided the healer does not use an inept means, nor add anything inept, nor cling to determined words as though every power were to be attributed to the words themselves. The reason is that, if the conditions set forth are observed, it can be presumed that the effect can be ascribed to the grace of healings or to a special hearing of prayers; at least it is not sufficiently evident that the effect must be attributed to the demon (St. Alphonsus, III, 18).

Corollary V. To set a table or boards in motion in a circle, with fingers placed upon them, is of itself lawful, because the effect seems to be ascribed to a natural cause. By accident it can be unlawful because of the danger of passing over to the practice of spiritism. It is also unlawful to use a rotating board which writes a response, for acquiring knowledge of a hidden or future thing.

Corollary VI. Religious worship of ancestors, such as is found among many barbarians, so that by their help evils may be averted or goods acquired, this worship, I say, must be reduced to commerce with the devil and therefore is superstitious. For the inhabitants of heaven do not involve themselves in this worship. But the damned, neither of themselves nor commonly from divine providence, can provide for men; and, besides, commerce with the damned is equated with commerce with the demon.

Corollary VII. It is lawful to remove a malefice inflicted on someone, either by destroying the sign by which, once it has been placed, the demon harms; or by placing a contrary sign by which the demon, in view of his pact, is compelled to abstain from inflicting evil. It is also lawful to ask the worker of malefice to remove the malefice, if he can accomplish this by a lawful means. But if it is feared that he will use an unlawful means, for example a new malefice, that may be permitted. If it cannot be removed by a lawful means, recourse can be had to means of a higher order, for example to exorcism (St. Alphonsus, III, 24 sq.); the latter is always preferable, because recourse to the worker of malefice is very dangerous.

¹ Cf. St. Thomas, II-II, qq. 92-96; St. Alphonsus, Theologia Moralis, lib. III, nn. 1-28; Homo Apostolicus, tr. 4, nn. 34-37.

² Cf. F. Walter, Aberglaube und Seelsorge.

³ Cf. Holy Office, August 4, 1856 (Collectanea, n. 1128).