Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q93. Superstition consisting in undue worship of the true God
Source context
- Theme
- Superstitious excess in the mode or form of worship directed toward the true God
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Jewish prophetic tradition (Hebrew Bible)The prophetic critique of ritualistic formalism — performing prescribed rites without interior rectitude — parallels Aquinas's distinction between legitimate latria and worship that is excessive or ill-ordered in its external form.
- Neoplatonic theurgy (Iamblichus, De Mysteriis)Iamblichus distinguishes theurgy oriented to genuine divine ascent from degraded ritual operations that, even when nominally directed to higher powers, operate through disproportionate or unauthorized forms; cross-tradition congruence with Aquinas's category of undue worship is structurally present.
Q93. Superstition consisting in undue worship of the true God
Article 1
[II-II.q.93.a.1.arg.1] It would seem that there cannot be anything pernicious in the worship of the true God. It is written (Joel 2:32): "Everyone that shall call upon the name of the Lord shall be saved." Now whoever worships God calls upon His name. Therefore all worship of God is conducive to salvation, and consequently none is pernicious.
[II-II.q.93.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod in cultu veri Dei non possit esse aliquid perniciosum. Dicitur enim Joel. 11, 32: Omnis qui invocaverit nomen Domini, salvus erit. Sed quicumque colit Deum quocumque modo, invocat nomen ejus. Ergo omnis cultus Dei confert ad salutem. Nullus ergo est perniciosus.
[II-II.q.93.a.1.arg.2] Further, it is the same God that is worshiped by the just in any age of the world. Now before the giving of the Law the just worshiped God in whatever manner they pleased, without committing mortal sin: wherefore Jacob bound himself by his own vow to a special kind of worship, as related in Genesis 28. Therefore now also no worship of God is pernicious.
[II-II.q.93.a.1.arg.2] 2. Præterea, idem Deus est qui colitur a justis quacumque mundi ætate. Sed ante legem datam justi absque peccato mortali colebant Deum, qualitercumque eis placebat: unde et Jacob proprio voto se obligavit ad specialem cultum, ut habetur Genes., xxviii. Ergo etiam modo nullus Dei cultus est perniciosus.
[II-II.q.93.a.1.arg.3] Further, nothing pernicious is tolerated in the Church. Yet the Church tolerates various rites of divine worship: wherefore Gregory, replying to Augustine, bishop of the English (Regist. xi, ep. 64), who stated that there existed in the churches various customs in the celebration of Mass, wrote: "I wish you to choose carefully whatever you find likely to be most pleasing to God, whether in the Roman territory, or in the land of the Gauls, or in any part of the Church." Therefore no way of worshiping God is pernicious.
[II-II.q.93.a.1.arg.3] 3. Præterea, nihil perniciosum in Ecclesia sustinetur. Sustinet autem Ecclesia diversos ritus colendi Deum; unde Gregorius lib. XI Regist., ind. iv, epist. Lxiv, ad interrogat. 3, t. 3, scribit Augustino episcopo Anglorum, proponenti quod sunt diversæ Ecclesiarum consuetudines in Missarum celebratione: « Mihi, » inquit, « placet, ut sive in Romana, sive in Galliarum, sive in qualibet Ecclesia aliquid invenisti quod plus omnipotenti Deo possit placere, sollicite eligas. » Ergo nullus modus colendi Deum est perniciosus.
[II-II.q.93.a.1.sc] Augustine [ Jerome (Ep. lxxv, ad Aug.) See Opp. August. Ep. lxxxii] in a letter to Jerome (and the words are quoted in a gloss on Galatians 2:14) says that "after the Gospel truth had been preached the legal observances became deadly," and yet these observances belonged to the worship of God. Therefore there can be something deadly in the divine worship.
[II-II.q.93.a.1.sc] Sed contra est quod Augustinus dicit in epist. Lxxxii ad Hieronymum, § 18 etc., col. 283, t. 2, quod « legalia observata post veritatem Evangelii divulgatam sunt mortifera; » et tamen legalia ad cultum Dei pertinent. Ergo in cultu Dei potest esse aliquid mortiferum.
[II-II.q.93.a.1.co] As Augustine states (Cont. Mendac. xiv), "a most pernicious lie is that which is uttered in matters pertaining to Christian religion." Now it is a lie if one signify outwardly that which is contrary to the truth. But just as a thing is signified by word, so it is by deed: and it is in this signification by deed that the outward worship of religion consists, as shown above (Question 81, Article 07). Consequently, if anything false is signified by outward worship, this worship will be pernicious.
Now this happens in two ways. On the first place, it happens on the part of the thing signified, through the worship signifying something discordant therefrom: and in this way, at the time of the New Law, the mysteries of Christ being already accomplished, it is pernicious to make use of the ceremonies of the Old Law whereby the mysteries of Christ were foreshadowed as things to come: just as it would be pernicious for anyone to declare that Christ has yet to suffer. On the second place, falsehood in outward worship occurs on the part of the worshiper, and especially in common worship which is offered by ministers impersonating the whole Church. For even as he would be guilty of falsehood who would, in the name of another person, proffer things that are not committed to him, so too does a man incur the guilt of falsehood who, on the part of the Church, gives worship to God contrary to the manner established by the Church or divine authority, and according to ecclesiastical custom. Hence Ambrose [Comment. in 1 ad Cor. 11:27, quoted in the gloss of Peter Lombard] says: "He is unworthy who celebrates the mystery otherwise than Christ delivered it." For this reason, too, a gloss on Colossians 2:23 says that superstition is "the use of human observances under the name of religion."
[II-II.q.93.a.1.co] Respondeo dicendum, quod, sicut Augustinus dicit in lib. de Mendacio, cap. xiv, col. 505, t. 6, mendacium maxime perniciosum est quod fit in his quæ ad christianam religionem pertinent. Est autem mendacium, cum aliquis exterius significat contrarium veritati. Sicut autem significatur aliquid verbo, ita etiam significatur aliquid facto; et in tali significatione facti consistit exterior religionis cultus, ut ex supra dictis patet. Et ideo si per cultum exteriorem aliquid falsum significatur, erit cultus perniciosus. Hoc autem contingit dupliciter: uno quidem modo ex parte rei significatæ, a qua discordat significatio cultus: et hoc modo tempore novæ legis, peractis jam Christi mysteriis, perniciosum est uti cæremoniis veteris legis quibus Christi mysteria figurabantur futura; sicut etiam perniciosum esset, si quis verbo confiteretur Christum esse passurum. Alio modo potest contingere falsitas in exteriori cultu ex parte colentis; et hoc praecipue in cultu communi, qui per ministros exhibetur in persona totius Ecclesiæ. Sicut enim falsarius esset qui aliqua proponeret ex parte alicujus quæ non essent ei commissa, ita vitium falsitatis incurrit qui ex parte Ecclesiæ cultum exhibet Deo contra modum divina auctoritate ad Ecclesia constitutum, et in Ecclesia consuetum. Unde Ambrosius dicit super I Cor., xi, v. 27, col. 256, t. 4: « Indignus est qui aliter celebrat mysterium quam Christus tradidit. » Et propter hoc etiam Glossa super illud, Quæ sunt rationem habentia, dicit ad Colos., ii, quod « superstitio est quando traditioni humanæ religionis nomen applicatur. »
[II-II.q.93.a.1.ad.1] Since God is truth, to invoke God is to worship Him in spirit and truth, according to John 4:23. Hence a worship that contains falsehood, is inconsistent with a salutary calling upon God.
[II-II.q.93.a.1.ad.1] Ad primum ergo dicendum, quod cum Deus sit veritas, illi invocant Deum qui in spiritu et veritate eum colunt, ut dicitur Joan., iv. Et ideo cultus continens falsitatem non pertinet proprie ad Dei invocationem, quæ salvat.
[II-II.q.93.a.1.ad.2] Before the time of the Law the just were instructed by an inward instinct as to the way of worshiping God, and others followed them. But afterwards men were instructed by outward precepts about this matter, and it is wicked to disobey them.
[II-II.q.93.a.1.ad.2] Ad secundum dicendum, quod ante tempus legis, justi per interiorem instinctum instruebantur de modo colendi Deum, quos aliis sequebantur; postmodum vero exterioribus praeceptis circa hoc homines sunt instructi, quæ praeterire pestiferum est.
[II-II.q.93.a.1.ad.3] The various customs of the Church in the divine worship are in no way contrary to the truth: wherefore we must observe them, and to disregard them is unlawful.
[II-II.q.93.a.1.ad.3] Ad tertium dicendum, quod diversæ consuetudines Ecclesiæ in cultu divino, in nullo veritati repugnant; et ideo sunt servandæ, et eas praeterire illicitum est.
Article 2
[II-II.q.93.a.2.arg.1] It would seem that there cannot be excess in the worship of God. It is written (Sirach 43:32): "Glorify the Lord as much as ever you can, for He will yet far exceed." Now the divine worship is directed to the glorification of God. Therefore there can be no excess in it.
[II-II.q.93.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod in cultu Dei non possit esse aliquid superfluum. Dicitur enim Eccli., xliii, 32: Glorificantes * Deum quantumcumque poteritis, supervalebit adhuc. Sed cultus divinus ordinatur ad Deum glorificandum. Ergo nihil superfluum in eo potest esse. Præterea, exterior cultus est professio quædam cultus interioris, « quo Deus colitur fide, spe et charitate, » ut Augustinus dicicit in Enchirid., cap. iii, col. 232, t. 6. Sed in fide, spe et charitate non potest esse aliquid superfluum. Ergo neque in divino cultu. Præterea, ad divinum cultum pertinet ut ea Deo exhibeamus quæ a Deo accepimus. Sed omnia bona nostra a Deo accepimus. Ergo si totum quicquid possumus, facimus ad Dei reverentiam, nihil superfluum erit in divino cultu.
[II-II.q.93.a.2.arg.2] Further, outward worship is a profession of inward worship, "whereby God is worshiped with faith, hope, and charity," as Augustine says (Enchiridion iii). Now there can be no excess in faith, hope, and charity. Neither, therefore, can there be in the worship of God.
[II-II.q.93.a.2.arg.3] Further, to worship God consists in offering to Him what we have received from Him. But we have received all our goods from God. Therefore if we do all that we possibly can for God's honor, there will be no excess in the divine worship.
[II-II.q.93.a.2.sc] Augustine says (De Doctr. Christ. ii, 18) "that the good and true Christian rejects also superstitious fancies, from Holy Writ." But Holy Writ teaches us to worship God. Therefore there can be superstition by reason of excess even in the worship of God.
[II-II.q.93.a.2.sc] Sed contra est quod Augustinus dicitin II de Doct. christ., cap. xviii, col. 49, t. 3, quod « bonus verusque Christianus etiam in litteris sacris superstitiosa figmenta repudiat. » Sed per sacras litteras Deus colendus ostenditur. Ergo etiam in cultu divino potest esse superstitio ex aliqua superfluate.
[II-II.q.93.a.2.co] A thing is said to be in excess in two ways. First, with regard to absolute quantity, and in this way there cannot be excess in the worship of God, because whatever man does is less than he owes God. Secondly, a thing is in excess with regard to quantity of proportion, through not being proportionate to its end. Now the end of divine worship is that man may give glory to God, and submit to Him in mind and body. Consequently, whatever a man may do conducing to God's glory, and subjecting his mind to God, and his body, too, by a moderate curbing of the concupiscences, is not excessive in the divine worship, provided it be in accordance with the commandments of God and of the Church, and in keeping with the customs of those among whom he lives.
On the other hand if that which is done be, in itself, not conducive to God's glory, nor raise man's mind to God, nor curb inordinate concupiscence, or again if it be not in accordance with the commandments of God and of the Church, or if it be contrary to the general custom--which, according to Augustine [Ad Casulan. Ep. xxxvi], "has the force of law"--all this must be reckoned excessive and superstitious, because consisting, as it does, of mere externals, it has no connection with the internal worship of God. Hence Augustine (De Vera Relig. iii) quotes the words of Luke 17:21, "The kingdom of God is within you," against the "superstitious," those, to wit, who pay more attention to externals.
[II-II.q.93.a.2.co] Respondeo dicendum, quod aliquid dicitur superfluum dupliciter: uno modo secundum absolutam quantitatem, et secundum hoc non potest esse aliquid superfluum in divino cultu, quia nihil potest homo facere quod non sit minus eo quod Deo debet; alio modo potest esse aliquid superfluum secundum quantitatem proportionis, quia scilicet non est fini proportionatum. Finis autem divini cultus est ut homo Deo det gloriam, et ei se subjiciat mente et corpore. Et ideo quicquid homo faciat quod pertinet ad Dei gloriam, et ad hoc quod mens hominis Deo subjiciatur, et etiam corpus per moderatam refrenationem concupiscentiarum, secundum Dei et Ecclesiæ ordinationem, et consuetudinem eorum quibus homo convivit, non est superfluum in divino cultu. Si autem aliquid sit quod, quantum est de se, non pertinet ad Dei gloriam, neque ad hoc quod mens hominis feratur in Deum aut quod carnis concupiscentiae inordinatæ refrenentur, aut etiam si sit præter Dei et Ecclesiæ institutionem, vel contra consuetudinem communem, quæ secundum Augustinum, epist. xxxvi, § 2, col. 136, t. 2, pro lege habenda est, totum hoc reputandum est superfluum et superstitiosum, quia in exterioribus solum consistens ad interiorem Dei cultum non pertinet. Unde Augustinus in lib. de vera Religione, cap. iii, § 4, col. 125, t. 3, inducit quod dicitur Luc., xvii, 21: Regnum Dei intra vos est, contra superstitiosos, qui scilicet exterioribus principalem curam impendunt.
[II-II.q.93.a.2.ad.1] The glorification of God implies that what is done is done for God's glory: and this excludes the excess denoted by superstition.
[II-II.q.93.a.2.ad.1] Ad primum ergo dicendum, quod in; cui merito abjudicanipsa Dei glorificatione implicatur quod id quod fit pertineat ad Dei gloriam; per quod excluditur superstitionis superfluitas.
[II-II.q.93.a.2.ad.2] Faith, hope and charity subject the mind to God, so that there can be nothing excessive in them. It is different with external acts, which sometimes have no connection with these virtues.
[II-II.q.93.a.2.ad.2] Ad secundum dicendum, quod perfidem, spem et charitatem anima subjicitur Deo; unde in eis non potest esse aliquid superfluum. Aliud autem est de exterioribus actibus, qui quando ad hæc non pertinent.
[II-II.q.93.a.2.ad.3] This argument considers excess by way of absolute quantity.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.93.a.2.ad.3] Ad tertium dicendum, quod ratio illa procedit de superfluo quantum ad quantitatem absolutam.
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