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 (Q. 89, A. 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 Obj. 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 Obj. 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 Obj. 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 (Isa. 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? [*Vulg.:
'seek of their God, for the living of the dead?']"

In the New Testament, however, there were some possessed of the spirit
of prophecy, who foretold many things about future events.
_______________________

THIRD ARTICLE [II-II, Q. 95, Art. 3]

Whether We Ought to Distinguish Several Species of Divination?

Objection 1: It would seem that we should not distinguish several
species of divination. Where the formality of sin is the same, there
are not seemingly several species of sin. Now there is one formality
of sin in all divinations, since they consist in