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The Catechism of the Catholic Church Today on Astrology and Divination.

The Catechism Today
All the Church Fathers
From the Scriptures

This is what the Catechism of the Catholic Church states on this issue:

III. "You Shall Have No Other Gods Before Me"

2110 The first commandment forbids honoring gods other than the one Lord who has revealed himself to his people. It proscribes superstition and irreligion. Superstition in some sense represents a perverse excess of religion; irreligion is the vice contrary by defect to the virtue of religion.

Superstition

2111 Superstition is the deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition. (cf. Matthew 23:16-22)

Idolatry

2112 The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of "idols, [of] silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see." These empty idols make their worshippers empty: "Those who make them are like them; so are all who trust in them." (Psalm 115:4-5, 8; cf. Isaiah 44:9-20; Jeremiah 10:1-16; Daniel 14:1-30; Baruch 6; Wisdom 13:1-15:19) God, however, is the "living God" (Joshua 3:10; Psalm 42:3; etc.) who gives life and intervenes in history.

2113 Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon." (Matthew 6:24) Many martyrs died for not adoring "the Beast" (cf. Revelation 13-14) refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God. (cf. Galatians 5:20; Ephesians 5:5)

2114 Human life finds its unity in the adoration of the one God. The commandment to worship the Lord alone integrates man and saves him from an endless disintegration. Idolatry is a perversion of man's innate religious sense. An idolater is someone who:

"transfers his indestructible notion of God to anything other than God."

Origen, Contra Celsum 2,40:PG 11,861

Divination and magic

2115 God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility.

2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. (cf. Deuteronomy 18:10; Jeremiah 29:8) Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

2117 All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.

Irreligion

2118 God's first commandment condemns the main sins of irreligion: tempting God, in words or deeds, sacrilege, and simony.

2119 Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act. (cf. Luke 4:9) Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test." (Deuteronomy 6:16) The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power. (cf. 1 Corinthians 10:9; Exodus 17:2-7; Psalm 95:9)

2120 Sacrilege consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us. (cf. Code of Canon Law, canons 1367; 1376)

2121 Simony is defined as the buying or selling of spiritual things. (cf. Acts 8:9-24) To Simon the magician, who wanted to buy the spiritual power he saw at work in the apostles, St. Peter responded: "Your silver perish with you, because you thought you could obtain God's gift with money!" (Acts 8:20) Peter thus held to the words of Jesus: "You received without pay, give without pay." (Matthew 10:8; cf. already Isaiah 55:1) It is impossible to appropriate to oneself spiritual goods and behave toward them as their owner or master, for they have their source in God. One can receive them only from him, without payment.

2122 The minister should ask nothing for the administration of the sacraments beyond the offerings defined by the competent authority, always being careful that the needy are not deprived of the help of the sacraments because of their poverty." (Code of Canon Law, canon 848) The competent authority determines these "offerings" in accordance with the principle that the Christian people ought to contribute to the support of the Church's ministers. "The laborer deserves his food." (Matthew 10:10; cf. Luke 10:7; 2 Corinthians 9:5-18; 1 Timothy 5:17-18)

Atheism

2123 "Many . . . of our contemporaries either do not at all perceive, or explicitly reject, this intimate and vital bond of man to God. Atheism must therefore be regarded as one of the most serious problems of our time." (Vatican II, Gaudium et spes 19 § 1)

2124 The name "atheism" covers many very different phenomena. One common form is the practical materialism which restricts its needs and aspirations to space and time. Atheistic humanism falsely considers man to be "an end to himself, and the sole maker, with supreme control, of his own history." (Vatican II, Gaudium et spes 20 § 2) Another form of contemporary atheism looks for the liberation of man through economic and social liberation. "It holds that religion, of its very nature, thwarts such emancipation by raising man's hopes in a future life, thus both deceiving him and discouraging him from working for a better form of life on earth." (Vatican II, Gaudium et spes 20 § 2)

2125 Since it rejects or denies the existence of God, atheism is a sin against the virtue of religion. (cf. Romans 1:18) The imputability of this offense can be significantly diminished in virtue of the intentions and the circumstances. "Believers can have more than a little to do with the rise of atheism. To the extent that they are careless about their instruction in the faith, or present its teaching falsely, or even fail in their religious, moral, or social life, they must be said to conceal rather than to reveal the true nature of God and of religion." (Vatican II, Gaudium et spes 19 § 3)

2126 Atheism is often based on a false conception of human autonomy, exaggerated to the point of refusing any dependence on God. (cf. Vatican II, Gaudium et spes 20 § 1) Yet, "to acknowledge God is in no way to oppose the dignity of man, since such dignity is grounded and brought to perfection in God. . . . " (Vatican II, Gaudium et spes 21 § 3) "For the Church knows full well that her message is in harmony with the most secret desires of the human heart." (Vatican II, Gaudium et spes 21 § 7)

Agnosticism

2127 Agnosticism assumes a number of forms. In certain cases the agnostic refrains from denying God; instead he postulates the existence of a transcendent being which is incapable of revealing itself, and about which nothing can be said. In other cases, the agnostic makes no judgment about God's existence, declaring it impossible to prove, or even to affirm or deny.

2128 Agnosticism can sometimes include a certain search for God, but it can equally express indifferentism, a flight from the ultimate question of existence, and a sluggish moral conscience. Agnosticism is all too often equivalent to practical atheism.

2129 through 2132

In Brief

2138 Superstition is a departure from the worship that we give to the true God. It is manifested in idolatry, as well as in various forms of divination and magic.

2139 Tempting God in words or deeds, sacrilege, and simony are sins of irreligion forbidden by the first commandment.

2140 Since it rejects or denies the existence of God, atheism is a sin against the first commandment.

— Tatian the Assyrian, (the Syrian), (A.D. c.120-180)
— Tertullian, (A.D. 160-218)
— St. Hippolytus of Rome, (A.D. 170-236)
— Lactantius, (A.D. 240-c.330)
— St. Athanasius of Alexandria, (A.D. 296-372)
— St. John Chrysostom, (A.D. 344 - 407)
— St. Augustine of Hippo, (A.D. 354-428)

Tatian the Assyrian, (the Syrian), (A.D. c.120-180), Assyrian; was an early Christian writer and theologian. A disciple of St. Justin. Tatian's most influential work is the Diatessaron, a Biblical paraphrase, or "harmony", of the four gospels that became the standard text of the four gospels in the Syriac-speaking churches until the 5th century.

"[Under the influence of demons] men form the material of their apostasy. For, having shown them a plan of the position of the stars, like dice-players, they introduce Fate, a flagrant injustice. For the judge and the judged are made so by Fate, the murderers and the murdered, the wealthy and the needy—[all are] the offspring of the same Fate".

Address to the Greeks 8 [A.D. 170]

"Such are the demons; these are they who laid down the doctrine of Fate. Their fundamental principle was the placing of animals in the heavens [as constellations] . . . these they dignified with celestial honor, in order that they might themselves be thought to remain in Heaven and, by placing the constellations there, might make to appear rational the irrational course of life on earth. Thus the high-spirited and he who is crushed with toil, the temperate and the intemperate, the indigent and the wealthy, are what they are simply from the controllers of their nativity. For the delineation of the zodiacal circle is the work of the 'gods'. . . . But we are superior to Fate, and instead of wandering demons, we have learned to know one Lord, who wanders not".

Address to the Greeks 9

Tertullian, (A.D. 160-218), North African; ecclesiastical writer, Christian apologist and lawyer, son of a centurion and contemporary of St. Irenæus, a native and citizen of Carthage. The zeal and ability with which he defended the Christian cause, and vindicated its faith and discipline, have immortalized his name, though it has suffered by his adoption, around the year A.D. 200, of some of the Montanist's errors, whose cause he is thought to have supported until his death. His works are numerous, and are written with great ability and erudition, but in an harsh style.

"We observe among the arts also some professions liable to the charge of idolatry. Of astrologers, there should be no speaking even; but since one in these days has challenged us, defending on his own behalf perseverance in that profession, I will use a few words. I allege not that he honors idols, whose names he has inscribed on the Heaven, to whom he has attributed all God's power. . . . One proposition I lay down: that those angels, the deserters of God [demons] . . . were likewise the discoverers of this curious art [astrology], on that account also condemned by God".

Idolatry 9 [A.D. 211]

St. Hippolytus of Rome, (A.D. 170-236), Roman; bishop and martyr, probably a scholar of St. Irenæus of Lyons.

"How impotent [the astrologers'] system is for comparing the forms and dispositions of men with names of stars! For we know that those originally conversant with such investigations have called the stars by names given reference to propriety of signification and facility for future recognition. But what similarity is there of these [constellations] with the likeness of animals, or what community of nature are regards conduct and energy, that one should allege that a person born in Leo should be irascible [like a lion] and that one born in Virgo moderate [like a virgin] or one born in Cancer wicked [like a crab]?"

Refutation of All Heresies 4:37 [A.D. 228]

Lactantius, (A.D. 240-c.330), was an early Christian author, the goal of his writings was to present Christianity in a form that would be attractive to philosophical pagans.

"[D]emons are the enemies and harassers of men, and on this account [the sorcerer Hermes] Trismegistus calls them wicked angels; so far was he from being ignorant that from heavenly beings they were corrupted, and began to be earthly. These were the inventors of astrology, and of soothsaying, and divination, and those productions which are called oracles, and necromancy, and the art of magic, and whatever other evil practices these men exercise, either openly or in secret".

Divine Institutes 2:16-17 [A.D. 307]

"[Demons] brought to light astrology, and augury, and divination; and though these things are in themselves false, yet they themselves, the authors of evils, so govern and regulate them that they are believed to be true. . . . Thus by their frauds they have drawn darkness over the human race, that truth might be oppressed, and the name of the supreme and matchless God might be forgotten".

Epitome of the Divine Institutes 28 [A.D. 317]

St. Athanasius of Alexandria, (A.D. 296-372), Egyptian; bishop, theologian, and Doctor of the Church. He was present, as an assistant to St. Alexander of Alexandria, at the council of Nicea who he succeeded in A.D. 326. During more than forty years he was the champion of orthodoxy, and suffered much severe persecution from the Arian party.

"They [astrologers] have fabricated books which they call books of [astrological] tables, in which they show stars, to which they have given the names of saints. And therein of a truth they have inflicted on themselves a double reproach, those who have written such books, because they have perfected themselves in a lying and contemptible science [astrology], and as to the ignorant and simple, they have led them astray by evil thoughts concerning the right faith established in truth and upright in the presence of God".

Easter Letter 39:1 [A.D. 367]

St. John Chrysostom, (A.D. 344 - 407), Syrian; archbishop, Doctor of the Church. Born at Antioch in 344; he was ordained priest in A.D. 383, and raised to the see of Constantinople in the year A.D. 398. His eloquence gained him the title of Chrysostom, or the mouth of gold. His expositions of Scripture, especially the Epistles of St. Paul, are very valuable. This illustrious prelate died on his road to exile, in A.D. 407.

"Let us show forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For 'you are lights,' he [Paul] says, 'shining in the midst of the world' [Philippians 2:15]. . . . And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many [Catholics] entirely disbelieve the resurrection; many fortify themselves with the horoscope; many adhere to superstitious observances, and to omens, and auguries, and presages".

Homilies on First Corinthians 4:11 [A.D. 392]

St. Augustine of Hippo, (A.D. 354-428), North African; born in Tagaste in A.D. 354, baptized in Milan in A.D. 387, ordained a priest in A.D. 391 and appointed bishop of Hippo in A.D. 395, Augustine is one of our greatest theologians. His numerous works display genius of the highest order, and have ever had great weight in the Christian churches. He is also a Doctor of the Church.

"Now I had also repudiated the lying divination and impious absurdities of the astrologers . . . [and] I turned my thoughts to those that are born twins, who generally come out of the womb so near one to another that the small distance of time between them (however much force [astrologers] may contend that it has in the nature of things) cannot be noted by human observation or be expressed in those [planetary] figures which the astrologer is to examine that he may pronounce the truth. Nor can they be true; for looking into the same figures he must have foretold the same of Esau and Jacob, whereas the same did not happen to them. He must therefore speak falsely, or if truly, then, looking into the same figures he must not speak the same things. Not then by art but by chance would he speak truly".

Confessions 7:6:8-10 [A.D. 400]

"To whom then must we make an answer first—to the heretics or to the astrologers? For both come from the serpent, and desire to corrupt the Church's virginity of heart, which she holds in undefiled faith".

Homilies on John 8:10 [A.D. 416]

"[E]very man twists for himself a rope by his sins. . . . Who makes a long rope? He who adds sin to sin. . . . One has committed a theft. So that he may not be found out to have committed it, he seeks the astrologer [to prove his innocence]. It was enough to have committed the theft. Why will you add sin to sin? Behold! Two sins [are] committed! When you are forbidden to go to the astrologer, you revile the bishop. Behold! Three sins! When you hear it said of you, 'Cast him forth from the Church,' you say, 'I will go to the party of Donatus [the Donatist schism].' Behold! You add a fourth sin. The rope is growing. Be afraid of the rope. It is good for you to be corrected here, when you are scourged with it, that it may not be said of you at the last, 'Bind his hands and feet, and cast him forth into outer darkness' [Matthew 22:13]. For 'with the cords of his own sins everyone is bound' [Proverbs 5:22]".

Homilies on John 10:5

God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility.

The Church's Scriptures that prohibit Astrology/Divination:

Child-Sacrifice, Divination and Magic are prohibited

9 "When you come into the land which the LORD your God gives you, you shall not learn to follow the abominable practices of those nations. 10 There shall not be found among you any one who burns his son or his daughter as an offering, any one who practices divination, a soothsayer, or an augur, or a sorcerer, 11 or a charmer, or a medium, or a wizard, or a necromancer. 12 For whoever does these things is an abomination to the LORD.

Deuteronomy 18:9-12

From Jeremiah's Letter to the Exiles in Babylon

8 For thus says the LORD of hosts, the God of Israel: Do not let your prophets and your diviners who are among you deceive you, and do not listen to the dreams which they dream, 9 for it is a lie which they are prophesying to you in my name; I did not send them, says the LORD.

Jeremiah 29:8-9

Our Lord teaches one cannot have two masters. e.g. God and (horoscopes, astrology, etc.)

24 "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.

Matthew 6:24

We must not test the Lord by consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums.

9 We must not put the Lord to the test, as some of them did and were destroyed by serpents; 10 nor grumble, as some of them did and were destroyed by the Destroyer.

1 Corinthians 10:9-10