Summa Theologica

3. Furthermore (Colossians II), on that verse: Which have a show of wisdom in superstition, the Gloss says (Ord. Amb., at the end of the chapter): that is, "in simulated religion." Therefore, simulation also should be placed as a species of superstition.

But contrary to this is that Augustine (De doctr. christ. lib. II, chaps. 20, 21, 22, 23, and 24) assigns diverse species of superstition (1).

CONCLUSION. — There are four species of superstition: the first is the undue worship of the true God; the other three are idolatry, divinations, and various kinds of observations.

I answer that, as was said above (prec. art.), the vice of superstition consists in this, that it transcends the mean of virtue according to some circumstances, as was said above (ibid. and 1-2, Q. LXXII, art. 9). For not every diversity of corrupted circumstances varies the species of sin, but only when they are referred to diverse objects or diverse ends: for according to these, moral acts receive their species, as was established above (1-2, Q. I, art. 3, and Q. XVIII, art. 4, 6, 10, and 11). Therefore, the species of superstition are diversified first on the part of the mode, second on the part of the object. For divine worship can be offered either to Him to whom it ought to be offered, namely the true God, yet in an undue manner (2), and this is the first species of superstition; or to whom it ought not to be offered, namely to any creature whatsoever, and this is another genus of superstition, which is divided into many species according to the diverse ends of divine worship. For divine worship is ordered first to the reverence to be shown to God; and according to this, the first species of this genus is idolatry, which unduly offers divine reverence to a creature. Secondly, it is ordered to the end that man be instructed by God, whom he worships; and to this pertains superstitious divination, which consults demons through certain pacts entered into with them, either tacit or express (3). Thirdly, divine worship is ordered to a certain direction of human acts according to the institutions of God, who is worshipped; and to this pertains the superstition of certain observations (4). And Augustine touches upon these three (De doctr. christ. lib. II, chap. 20, in the beginning), saying, "that it is superstitious whatever has been instituted by men pertaining to the making and worshipping of idols"; and this pertains to the first. And afterwards he adds (ibid.): "Or to consultations and certain pacts of meanings agreed upon and leagued with demons"; which pertains to the second. And after a few words he adds: "To this genus belong all ligatures and other things of this kind"; which pertains to the third.

To the first, therefore, it should be said that, as Dionysius says (De div. nomin. chap. 4, part 4, lect. 22), "good comes from one and an entire cause, but evil from individual defects." And therefore, many vices are opposed to one virtue, as was established above (prec. art. and Q. X, art. 5). The word of the Philosopher has truth in opposites in which there is the same reason for multiplication.

To the second, it should be said that divinations and some observations pertain to superstition insofar as they depend on some operations of demons, and thus they pertain to certain pacts entered into with them.

To the third, it should be said that simulated religion is mentioned there, when traditions...

(1) Namely, those first general ones which are referred a little further down in the text of the article; then certain special, most vain observations (as he calls them) which are subjoined further below (Q. XCVI, art. 3).
(2) This illegitimate worship of God will be dealt with (next Q.).
(3) This superstition is called divination.
(4) To this superstition, magic can be reduced, which is the most foul of all observations.