**IDOLATRY** (εἰδώλων λατρεία). — I. Concept.
In its literal sense, idolatry denotes the worship of idols. The term "idol" (εἰδώλων) in Holy Scripture is employed with various meanings: it indicates both real and imaginary beings to which cult is offered; and the hagiographer is not unaware that often, beneath an image and a likeness, men render their worship to demons. Yet commonly under the name of idol is meant the image of a false divinity (Deut. 32:17; Ps. 106:37; 1 Cor. 10:20, etc.; cf. also F. Prat, *Idole*, in *DB*, III, cols. 816-25).
St. Augustine calls idolaters those who render to images the worship due to God alone.
It must be borne in mind that in various ways humanity has offered and continues to offer worship to idols. In the ancient Greco-Roman pagan world, while the common people did not separate the divinity from its image, the theologians, so to speak, of paganism did not share in this error, though they too held that the spirit of the god dwelt in the images and rendered them venerable and beneficent.
Therefore, idolatry in the strict sense may be defined as the attribution of supreme worship due to God alone to a false divinity, to its image, or to its symbol. In a broader sense, idolatry may be understood as any disordered worship offered to a creature, inasmuch as such worship cannot in any way be referred to God.
As to the origin of idolatry, it is known from Revelation itself that it came after monotheism (v.). But as to ascertaining the causes of idolatry, this is not easy (v. *POLITESMO*). Today, crude forms of idolatry have been replaced, in the pagan world living on the margins of Christianity, by subtler but no less dangerous forms, and matter, the collective, blood, and the State have been deified. To demonstrate the varying degrees of culpability between old and new idolaters, it is necessary to distinguish the various forms and manifestations of idolatry.
II. Classification.
One may distinguish, first of all: 1) idolatry through ignorance: this is the case of unbelievers and pagans who in good faith believe the idols to be the true divinity; 2) real idolatry, which is the sin of those who, knowing the true God, worship idols: this case is frequent in the history of the Hebrews; 3) simulated idolatry, which is the sin of those who, out of fear of persecution, perform the external act of worship before idols without giving them internal worship. To this category belong in antiquity the so-called *lapsi* (v.). Idolatry "through ignorance" or "simulated" is also called material idolatry, while "real" idolatry is termed formal. The latter may be further subdivided into perfect and imperfect. Perfect when divine honors are attributed to a creature with the conviction that it possesses real divine powers. In this case, idolatry is united with unbelief (v. *INFIDELI*). Imperfect when the falsity of the idols is known, yet, moved by hatred of God or in the hope of obtaining some advantage from the demon, one renders divine worship to an idol known to be false.
III. Malice.
Every idolatry that does not stem from invincible ignorance is a grave sin. In the Old Testament it was forbidden by the first precept of the Decalogue and punished with very severe penalties (Deut. 5:7-9; 7:25-26, etc.). Under the Gospel law, in the first centuries of the Church, idolatry was considered one of the gravest sins and subjected to public and very lengthy penance.
The malice of this sin consists in the fact that it entails a true rebellion against God, depriving Him of the worship due to Him alone and directing it to creatures. It is no wonder, therefore, that Holy Scripture uses very strong terms against this sin: it calls it "fornication," "prostitution" (cf. Ex. 34:15; Lev. 17:7; Deut. 31:16, etc.).
It is also idolatry to offer sacrifice or other acts of worship, which in some cases amount to latria, to angels, saints, and in general to beings superior to man but inferior to God, because, although these beings are close to God and dear to Him, not all superiors are owed equal reverence and honor. To God in particular is owed a worship superior to all other beings, namely the worship of latria. Yet idolatry, considered from the perspective of the sinner, is more or less grave according to whether one practices it knowingly or out of ignorance (*Sum. Theol.*, 1a-2ae, q. 94, a. 3). It is clear that simulated idolatry caused by fear is less grave than real idolatry, which stems from perversity of heart; yet it is always considered a mortal sin.
For in every case the virtue of religion is offended by outwardly granting to a creature the honor reserved exclusively to God: it is a perfect lie in religious matters, and often grave scandal is thereby occasioned. Finally, it constitutes a grave failure to observe the precept of professing one’s faith outwardly. Therefore, it is never permitted to simulate the worship of idols, not even to save one’s life.
According to all moralists and St. Thomas himself, a priest commits idolatry who distributes unconsecrated hosts to the faithful or exposes an unconsecrated host to the adoration of the faithful (*Sum. Theol.*, 3a, q. 80, a. 6).
For the sin of idolatry in the first centuries of the Church: V. *LAPSI*.