Summa Theologica

relates to religion: for just as the appetite for false beatitude is spoken of univocally with the appetite for true beatitude, so the worship of false gods, which is called idolatry, seems to be spoken of univocally with the worship of the true God, which is the latria of true religion. Therefore, idolatry is not a species of superstition.

3. Furthermore, that which is nothing cannot be a species of any genus. But idolatry seems to be nothing; for the Apostle says (I Cor. viii, 4): We know that an idol is nothing in the world; and below (ch. x, 19): What then? Do I say that what is offered to idols is anything, or that an idol is anything? as if to say: No. However, to sacrifice to idols pertains properly to idolatry. Therefore, idolatry, as existing in nothing, cannot be a species of superstition.

4. Furthermore, it pertains to superstition to exhibit divine worship to that to which it is not due. But just as divine worship is not due to idols, neither is it due to other creatures: whence (Rom. i, 25) some are blamed for the fact that they worshipped and served the creature rather than the Creator. Therefore, it is improper that this species of superstition be named idolatry, but it should rather be named the latria of the creature.

But on the contrary, it is said (Acts xvii, 16) that when Paul was waiting for Silas and Timothy at Athens, his spirit was stirred within him, seeing the city given up to idolatry; and afterwards (v. 22) he said: Men of Athens, I see that you are in all things as it were more superstitious. Therefore, idolatry pertains to superstition.

CONCLUSION. — All varieties of idolatry are subjected to superstition as a species to its genus.

I answer that, as was said above (q. xcii, art. 1), it pertains to superstition to exceed the due mode of divine worship. But this is done especially when divine worship is exhibited to that to which it ought not to be exhibited. Now it ought to be exhibited to the supreme, uncreated God alone, as was held above (q. lxxxi, art. 1), when religion was treated. And therefore, whatever creature divine worship is exhibited to, it is superstitious. Now, just as such divine worship was exhibited to the creature by sensible things through certain sensible signs, for instance, sacrifices, games, and other such things, so it was also exhibited to the creature represented by some sensible form or figure, which is called an idol. However, divine worship was exhibited to idols in various ways. For some, by a certain wicked art, constructed certain images which, by the power of demons, had certain effects; whence they thought that there was something of divinity in the images themselves, and consequently that divine worship was due to them. And this was the opinion of Hermes Trismegistus, as Augustine says (De civ. Dei, lib. viii, cap. 23). Others, however, did not exhibit the worship of divinity to the images themselves, but to the creatures of which they were images. And the Apostle touches upon both of these (Rom. i, 23). For regarding the first, he says: They changed the glory of the incorruptible God into the likeness of the image of a corruptible man, and of birds, and of four-footed beasts, and of creeping things; but regarding the second, he adds: they worshipped and served