Summa Theologica

3. Furthermore, superstition is opposed to religion. But in true religion, nothing is found that corresponds to divination as its contrary. Therefore, divination is not a species of superstition.

But on the contrary, Origen says in Periarchon (where it does not appear, but is expressly found in the 16th Homily on Numbers, near the middle): "There is a certain operation of demons in the ministry of foreknowledge, which, by certain arts of those who have enslaved themselves to demons, seems to be grasped now by lots, now by auguries, now by the contemplation of shadows. I do not doubt that all these things are done by the operation of demons." But, as Augustine says (De doctrina christiana, bk. II, ch. 23, near the middle), "whatever proceeds from the association of demons and men is superstitious." Therefore, divination is a species of superstition.

CONCLUSION. — Divination, in as much as it pertains to the mode of operation, is referred to superstition; but in as much as it pertains to the end that the diviner intends, it is referred to curiosity, as to its genus.

I answer that, as was said above (art. 1, qu. 92 and 94), superstition imports an undue worship of the Divinity. Now, something pertains to the worship of God in two ways: in one way, when something is offered to God, whether it be a sacrifice, or an oblation, or something of this kind; in another way, when something divine is assumed, as was said above concerning an oath (qu. 89 in the preface, and art. 5 ad 2). And therefore, it pertains to superstition not only when a sacrifice is offered to demons through idolatry, but also when someone assumes the help of demons to do or to know something. Now all divination proceeds from the operation of demons, either because demons are expressly invoked to manifest future things, or because demons insert themselves into vain inquiries of the future, so as to entangle the minds of men with vanity: of which vanity it is said (Ps. 39:5): He has not looked upon vanities and lying insanities. A vain inquiry of the future occurs when someone attempts to foreknow a future thing from which it cannot be foreknown. It is manifest, therefore, that divination is a species of superstition.

To the first, therefore, it must be said that divination pertains to curiosity as regards the intended end, which is the foreknowledge of future things: but it pertains to superstition as regards the mode of operation.

To the second, it must be said that such divination pertains to the worship of demons, in so much as someone uses a certain pact, tacit or express, with demons.

To the third, it must be said that in the New Law, the mind of man is restrained from solicitude for temporal things. And therefore, nothing has been instituted in the New Law for the foreknowledge of future events concerning temporal things. But in the Old Law, which promised earthly things, there were consultations about future things pertaining to religion. Whence it is said (Isa. 8:19): And when they shall say to you: Seek of pythons and of diviners, who mutter in their enchantments, he adds, as if a response: Should not the people seek from their God the vision for the living and the dead? Nevertheless, there were also some in the New Testament who possessed the spirit of prophecy, who foretold many things concerning future events.

ARTICLE III. — WHETHER IT IS POSSIBLE TO DETERMINE MANY SPECIES OF DIVINATION.

The third point is proceeded to thus: 1. It seems that it is not possible to determine many species of divination. For where there is one reason for sinning, there do not seem to be many species of sin. But in every divination there is one reason for sinning, namely, that someone uses a pact with demons to know future things. Therefore, there are not many species of divination.