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Objection 1: It would seem that divination is not a species of
superstition. The same thing cannot be a species of diverse genera.
Now divination is apparently a species of curiosity, according to
Augustine (De Vera Relig. xxxviii) [De Doctr. Christ. ii,
23,24; De Divin. Daem. 3]. Therefore it is not,
seemingly, a species of superstition.
Objection 2: Further, just as religion is due worship, so is
superstition undue worship. But divination does not seem to pertain to
undue worship. Therefore it does not pertain to superstition.
Objection 3: Further, superstition is opposed to religion. But in
true religion nothing is to be found corresponding as a contrary to
divination. Therefore divination is not a species of superstition.
On the contrary, Origen says in his Peri Archon [Sixteenth
Homily on the Book of Numbers]: "There is an operation of the
demons in the administering of foreknowledge, comprised, seemingly,
under the head of certain arts exercised by those who have enslaved
themselves to the demons, by means of lots, omens, or the observance
of shadows. I doubt not that all these things are done by the
operation of the demons." Now, according to Augustine (De
Doctr. Christ. ii, 20,23), "whatever results from
fellowship between demons and men is superstitious." Therefore
divination is a species of superstition.
I answer that, As stated above (Article 1; Questions
92,94), superstition denotes undue divine worship. Now a thing
pertains to the worship of God in two ways: in one way, it is
something offered to God; as a sacrifice, an oblation, or something
of the kind: in another way, it is something divine that is assumed,
as stated above with regard to an oath (Question 89, Article 4,
ad 2). Wherefore superstition includes not only idolatrous
sacrifices offered to demons, but also recourse to the help of the
demons for the purpose of doing or knowing something. But all
divination results from the demons' operation, either because the
demons are expressly invoked that the future may be made known, or
because the demons thrust themselves into futile searchings of the
future, in order to entangle men's minds with vain conceits. Of this
kind of vanity it is written (Ps. 39:5): "Who hath not regard
to vanities and lying follies." Now it is vain to seek knowledge of
the future, when one tries to get it from a source whence it cannot be
foreknown. Therefore it is manifest that divination is a species of
superstition.
Reply to Objection 1: Divination is a kind of curiosity with regard
to the end in view, which is foreknowledge of the future; but it is a
kind of superstition as regards the mode of operation.
Reply to Objection 2: This kind of divination pertains to the
worship of the demons, inasmuch as one enters into a compact, tacit or
express with the demons.
Reply to Objection 3: In the New Law man's mind is restrained
from solicitude about temporal things: wherefore the New Law contains
no institution for the foreknowledge of future events in temporal
matters. On the other hand in the Old Law, which contained earthly
promises, there were consultations about the future in connection with
religious matters. Hence where it is written (Is. 8:19):
"And when they shall say to you: Seek of pythons and of diviners,
who mutter in their enchantments," it is added by way of answer:
"Should not the people seek of their God, a vision for the living
and the dead? "
In the New Testament, however, there were some possessed of the
spirit of prophecy, who foretold many things about future events.
In the New Testament, however, there were some possessed of the
spirit of prophecy, who foretold many things about future events.
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