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Objection 1: It would seem that the temptation of God is a graver
sin than superstition. The greater sin receives the greater
punishment. Now the sin of tempting God was more severely punished in
the Jews than was the sin of idolatry; and yet the latter is the chief
form of superstition: since for the sin of idolatry three thousand men
of their number were slain, as related in Ex. 32:28
[Septuagint version], whereas for the sin of temptation they all
without exception perished in the desert, and entered not into the land
of promise, according to Ps. 94:9, "Your fathers tempted
Me," and further on, "so I swore in My wrath that they should not
enter into My rest." Therefore to tempt God is a graver sin than
superstition.
Objection 2: Further, the more a sin is opposed to virtue the
graver it would seem to be. Now irreligion, of which the temptation
of God is a species, is more opposed to the virtue of religion, than
superstition which bears some likeness to religion. Therefore to tempt
God is a graver sin than superstition.
Objection 3: Further, it seems to be a greater sin to behave
disrespectfully to one's parents, than to pay others the respect we
owe to our parents. Now God should be honored by us as the Father of
all (Malach. 1:6). Therefore. temptation of God whereby we
behave irreverently to God, seems to be a greater sin than idolatry,
whereby we give to a creature the honor we owe to God.
On the contrary, A gloss on Dt. 17:2, "When there shall be
found among you," etc. says: "The Law detests error and idolatry
above all: for it is a very great sin to give to a creature the honor
that belongs to the Creator."
I answer that, Among sins opposed to religion, the more grievous is
that which is the more opposed to the reverence due to God. Now it is
less opposed to this reverence that one should doubt the divine
excellence than that one should hold the contrary for certain. For
just as a man is more of an unbeliever if he be confirmed in his error,
than if he doubt the truth of faith, so, too, a man acts more against
the reverence due to God, if by his deeds he professes an error
contrary to the divine excellence, than if he expresses a doubt. Now
the superstitious man professes an error, as shown above (Question
94, Article 1, ad 1), whereas he who tempts God by words or
deeds expresses a doubt of the divine excellence, as stated above
(Article 2). Therefore the sin of superstition is graver than the
sin of tempting God.
Reply to Objection 1: The sin of idolatry was not punished in the
above manner, as though it were a sufficient punishment; because a
more severe punishment was reserved in the future for that sin, for it
is written (Ex. 32:34): "And I, in the day of revenge,
will visit this sin also of theirs."
Reply to Objection 2: Superstition bears a likeness to religion,
as regards the material act which it pays just as religion does. But,
as regards the end, it is more contrary to religion than the temptation
of God, since it implies greater irreverence for God, as stated.
Reply to Objection 3: It belongs essentially to the divine
excellence that it is singular and incommunicable. Consequently to
give divine reverence to another is the same as to do a thing opposed to
the divine excellence. There is no comparison with the honor due to
our parents, which can without sin be given to others.
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