Respondeo dicendum quod, sicut Isidorus dicit, in libro Etymol., religiosus, ut ait Cicero, a religione appellatus, qui retractat et tanquam relegit ea quae ad cultum divinum pertinent. Et sic religio videtur dicta a religendo ea quae sunt divini cultus, quia huiusmodi sunt frequenter in corde revolvenda, secundum illud Prov. III, in omnibus viis tuis cogita illum. Quamvis etiam possit intelligi religio ex hoc dicta quod Deum reeligere debemus, quem amiseramus negligentes, sicut Augustinus dicit, X de Civ. Dei. Vel potest intelligi religio a religando dicta, unde Augustinus dicit, in libro de vera Relig., religet nos religio uni omnipotenti Deo. Sive autem religio dicatur a frequenti lectione, sive ex iterata electione eius quod negligenter amissum est, sive a religatione, religio proprie importat ordinem ad Deum. Ipse enim est cui principaliter alligari debemus, tanquam indeficienti principio; ad quem etiam nostra electio assidue dirigi debet, sicut in ultimum finem; quem etiam negligenter peccando amittimus, et credendo et fidem protestando recuperare debemus. I answer that, as Isidore says (Etym. x), according to Cicero, a man is said to be religious from religio, because he often ponders over, and, as it were, reads again (relegit), the things which pertain to the worship of God, so that religion would seem to take its name from reading over those things which belong to Divine worship because we ought frequently to ponder over such things in our hearts, according to Prov. 3:6, In all thy ways think on Him. According to Augustine (De Civ. Dei x, 3) it may also take its name from the fact that we ought to seek God again, whom we had lost by our neglect. Or again, religion may be derived from religare (to bind together), wherefore Augustine says (De Vera Relig. 55): May religion bind us to the one Almighty God. However, whether religion take its name from frequent reading, or from a repeated choice of what has been lost through negligence, or from being a bond, it denotes properly a relation to God. For it is He to Whom we ought to be bound as to our unfailing principle; to Whom also our choice should be resolutely directed as to our last end; and Whom we lose when we neglect Him by sin, and should recover by believing in Him and confessing our faith. Ad primum ergo dicendum quod religio habet duplices actus. Quosdam quidem proprios et immediatos, quos elicit, per quos homo ordinatur ad solum Deum, sicut sacrificare, adorare et alia huiusmodi. Alios autem actus habet quos producit mediantibus virtutibus quibus imperat, ordinans eos in divinam reverentiam, quia scilicet virtus ad quam pertinet finis, imperat virtutibus ad quas pertinent ea quae sunt ad finem. Et secundum hoc actus religionis per modum imperii ponitur esse visitare pupillos et viduas in tribulatione eorum, quod est actus elicitus a misericordia, immaculatum autem custodire se ab hoc saeculo imperative quidem est religionis, elicitive autem temperantiae vel alicuius huiusmodi virtutis. Reply Obj. 1: Religion has two kinds of acts. Some are its proper and immediate acts, which it elicits, and by which man is directed to God alone, for instance, sacrifice, adoration and the like. But it has other acts, which it produces through the medium of the virtues which it commands, directing them to the honor of God, because the virtue which is concerned with the end, commands the virtues which are concerned with the means. Accordingly to visit the fatherless and widows in their tribulation is an act of religion as commanding, and an act of mercy as eliciting; and to keep oneself unspotted from this world is an act of religion as commanding, but of temperance or of some similar virtue as eliciting. Ad secundum dicendum quod religio refertur ad ea quae exhibentur cognationibus humanis, extenso nomine religionis, non autem secundum quod religio proprie dicitur. Unde Augustinus, parum ante verba inducta, praemittit, religio distinctius non quemlibet, sed Dei cultum significare videtur. Reply Obj. 2: Religion is referred to those things one exhibits to one’s human kindred, if we take the term religion in a broad sense, but not if we take it in its proper sense. Hence, shortly before the passage quoted, Augustine says: In a stricter sense religion seems to denote, not any kind of worship, but the worship of God. Ad tertium dicendum quod cum servus dicatur ad dominum, necesse est quod ubi est propria et specialis ratio dominii, ibi sit specialis et propria ratio servitutis. Manifestum est autem quod dominium convenit Deo secundum propriam et singularem quandam rationem, quia scilicet ipse omnia fecit, et quia summum in omnibus rebus obtinet principatum. Et ideo specialis ratio servitutis ei debetur. Et talis servitus nomine latriae designatur apud Graecos. Et ideo ad religionem proprie pertinet. Reply Obj. 3: Since servant implies relation to a lord, wherever there is a special kind of lordship there must needs be a special kind of service. Now it is evident that lordship belongs to God in a special and singular way, because He made all things, and has supreme dominion over all. Consequently a special kind of service is due to Him, which is known as latria in Greek; and therefore it belongs to religion. Ad quartum dicendum quod colere dicimus homines quos honorificatione, vel recordatione, vel praesentia frequentamus. Et etiam aliqua quae nobis subiecta sunt coli a nobis dicuntur, sicut agricolae dicuntur ex eo quod colunt agros, et incolae dicuntur ex eo quod colunt loca quae inhabitant. Quia tamen specialis honor debetur Deo, tanquam primo omnium principio, etiam specialis ratio cultus ei debetur, quae Graeco nomine vocatur eusebia vel theosebia, ut patet per Augustinum, X de Civ. Dei. Reply Obj. 4: We are said to worship those whom we honor, and to cultivate a man’s memory or presence: we even speak of cultivating things that are beneath us, thus a farmer (agricola) is one who cultivates the land, and an inhabitant (incola) is one who cultivates the place where he dwells. Since, however, special honor is due to God as the first principle of all things, to Him also is due a special kind of worship, which in Greek is Eusebeia or Theosebeia, as Augustine states (De Civ. Dei x, 1). Ad quintum dicendum quod quamvis religiosi dici possint communiter omnes qui Deum colunt, specialiter tamen religiosi dicuntur qui totam vitam suam divino cultui dedicant, a mundanis negotiis se abstrahentes. Sicut etiam contemplativi dicuntur non qui contemplantur, sed qui contemplationi totam vitam suam deputant. Huiusmodi autem non se subiiciunt homini propter hominem sed propter Deum, secundum illud apostoli, Gal. IV, sicut Angelum Dei excepistis me, sicut Christum Iesum. Reply Obj. 5: Although the name religious may be given to all in general who worship God, yet in a special way religious are those who consecrate their whole life to the Divine worship, by withdrawing from human affairs. Thus also the term contemplative is applied, not to those who contemplate, but to those who give up their whole lives to contemplation. Such men subject themselves to man, not for man’s sake but for God’s sake, according to the word of the Apostle (Gal 4:14), You . . . received me as an angel of God, even as Christ Jesus. Articulus 2 Article 2 Utrum religio sit virtus Whether religion is a virtue? Ad secundum sic proceditur. Videtur quod religio non sit virtus. Ad religionem enim pertinere videtur Deo reverentiam exhibere. Sed revereri est actus timoris, qui est donum, ut ex supradictis patet. Ergo religio non est virtus, sed donum. Objection 1: It would seem that religion is not a virtue. Seemingly it belongs to religion to pay reverence to God. But reverence is an act of fear which is a gift, as stated above (Q. 19, A. 9). Therefore religion is not a virtue but a gift. Praeterea, omnis virtus in libera voluntate consistit, unde dicitur habitus electivus, vel voluntarius. Sed sicut dictum est, ad religionem pertinet latria, quae servitutem quandam importat. Ergo religio non est virtus. Obj. 2: Further, every virtue is a free exercise of the will, wherefore it is described as an elective or voluntary habit. Now, as stated above (A. 1, ad 3) latria belongs to religion, and latria denotes a kind of servitude. Therefore religion is not a virtue. Praeterea, sicut dicitur in II Ethic., aptitudo virtutum inest nobis a natura, unde ea quae pertinent ad virtutes sunt de dictamine rationis naturalis. Sed ad religionem pertinet caeremoniam divinae naturae afferre. Caeremonialia autem, ut supra dictum est, non sunt de dictamine rationis naturalis. Ergo religio non est virtus. Obj. 3: Further, according to Ethic. ii, 1, aptitude for virtue is in us by nature, wherefore things pertaining to virtue belong to the dictate of natural reason. Now, it belongs to religion to offer ceremonial worship to the Godhead, and ceremonial matters, as stated above (I-II, Q. 99, A. 3, ad 2; Q. 101), do not belong to the dictate of natural reason. Therefore religion is not a virtue. Sed contra est quia connumeratur aliis virtutibus, ut ex praemissis patet. On the contrary, It is enumerated with the other virtues, as appears from what has been said above (Q. 80). Respondeo dicendum quod, sicut supra dictum est, virtus est quae bonum facit habentem et opus eius bonum reddit. Et ideo necesse est dicere omnem actum bonum ad virtutem pertinere. Manifestum est autem quod reddere debitum alicui habet rationem boni, quia per hoc quod aliquis alteri debitum reddit, etiam constituitur in proportione convenienti respectu ipsius, quasi convenienter ordinatus ad ipsum; ordo autem ad rationem boni pertinet, sicut et modus et species, ut per Augustinum patet, in libro de natura boni. Cum igitur ad religionem pertineat reddere honorem debitum alicui, scilicet Deo, manifestum est quod religio virtus est. I answer that, As stated above (Q. 58, A. 3; I-II, Q. 55, AA. 3, 4) a virtue is that which makes its possessor good, and his act good likewise, wherefore we must needs say that every good act belongs to a virtue. Now it is evident that to render anyone his due has the aspect of good, since by rendering a person his due, one becomes suitably proportioned to him, through being ordered to him in a becoming manner. But order comes under the aspect of good, just as mode and species, according to Augustine (De Nat. Boni iii). Since then it belongs to religion to pay due honor to someone, namely, to God, it is evident that religion is a virtue. Ad primum ergo dicendum quod revereri Deum est actus doni timoris. Ad religionem autem pertinet facere aliqua propter divinam reverentiam. Unde non sequitur quod religio sit idem quod donum timoris, sed quod ordinetur ad ipsum sicut ad aliquid principalius. Sunt enim dona principaliora virtutibus moralibus, ut supra habitum est. Reply Obj. 1: To pay reverence to God is an act of the gift of fear. Now it belongs to religion to do certain things through reverence for God. Hence it follows, not that religion is the same as the gift of fear, but that it is referred thereto as to something more excellent; for the gifts are more excellent than the moral virtues, as stated above (Q. 9, A. 1, ad 3; I-II, Q. 68, A. 8). Ad secundum dicendum quod etiam servus potest voluntarie domino suo exhibere quod debet, et sic facit de necessitate virtutem, debitum voluntarie reddens. Et similiter etiam exhibere Deo debitam servitutem potest esse actus virtutis, secundum quod homo voluntarie hoc facit. Reply Obj. 2: Even a slave can voluntarily do his duty by his master, and so he makes a virtue of necessity, by doing his duty voluntarily. In like manner, to render due service to God may be an act of virtue, insofar as man does so voluntarily. Ad tertium dicendum quod de dictamine rationis naturalis est quod homo aliqua faciat ad reverentiam divinam, sed quod haec determinate faciat vel illa, istud non est de dictamine rationis naturalis, sed de institutione iuris divini vel humani. Reply Obj. 3: It belongs to the dictate of natural reason that man should do something through reverence for God. But that he should do this or that determinate thing does not belong to the dictate of natural reason, but is established by Divine or human law. Articulus 3 Article 3 Utrum religio sit una virtus Whether religion is one virtue? Ad tertium sic proceditur. Videtur quod religio non sit una virtus. Per religionem enim ordinamur ad Deum, ut dictum est. In Deo autem est accipere tres personas, et iterum multa attributa, quae saltem ratione differunt. Diversa autem ratio obiecti sufficit ad diversificandum virtutes, ut ex supradictis patet. Ergo religio non est una virtus. Objection 1: It would seem that religion is not one virtue. Religion directs us to God, as stated above (A. 1). Now in God there are three Persons; and also many attributes, which differ at least logically from one another. Now a logical difference in the object suffices for a difference of virtue, as stated above (Q. 50, A. 2, ad 2). Therefore religion is not one virtue. Praeterea, unius virtutis unus videtur esse actus, habitus enim distinguuntur secundum actus. Religionis autem multi sunt actus, sicut colere et servire, vovere, orare, sacrificare, et multa huiusmodi. Ergo religio non est una virtus. Obj. 2: Further, of one virtue there is seemingly one act, since habits are distinguished by their acts. Now there are many acts of religion, for instance to worship, to serve, to vow, to pray, to sacrifice and many such like. Therefore religion is not one virtue. Praeterea, adoratio ad religionem pertinet. Sed adoratio alia ratione adhibetur imaginibus, et alia ipsi Deo. Cum ergo diversa ratio distinguat virtutes, videtur quod religio non sit una virtus. Obj. 3: Further, adoration belongs to religion. Now adoration is paid to images under one aspect, and under another aspect to God Himself. Since, then, a difference of aspect distinguishes virtues, it would seem that religion is not one virtue. Sed contra est quod dicitur Ephes. IV, unus Deus, una fides. Sed vera religio protestatur fidem unius Dei. Ergo religio est una virtus. On the contrary, It is written (Eph 4:5): One God, one faith. Now true religion professes faith in one God. Therefore religion is one virtue. Respondeo dicendum quod, sicut supra habitum est, habitus distinguuntur secundum diversam rationem obiecti. Ad religionem autem pertinet exhibere reverentiam uni Deo secundum unam rationem, inquantum scilicet est primum principium creationis et gubernationis rerum, unde ipse dicit, Malach. I, si ego pater, ubi honor meus? Patris enim est et producere et gubernare. Et ideo manifestum est quod religio est una virtus. I answer that, As stated above (I-II, Q. 54, A. 2, ad 1), habits are differentiated according to a different aspect of the object. Now it belongs to religion to show reverence to one God under one aspect, namely, as the first principle of the creation and government of things. Wherefore He Himself says (Mal 1:6): If . . . I be a father, where is My honor? For it belongs to a father to beget and to govern. Therefore it is evident that religion is one virtue. Ad primum ergo dicendum quod tres personae divinae sunt unum principium creationis et gubernationis rerum, et ideo eis una religione servitur. Diversae autem rationes attributorum concurrunt ad rationem primi principii, quia Deus producit omnia et gubernat sapientia, voluntate et potentia bonitatis suae. Et ideo religio est una virtus. Reply Obj. 1: The three Divine Persons are the one principle of the creation and government of things, wherefore they are served by one religion. The different aspects of the attributes concur under the aspect of first principle, because God produces all things, and governs them by the wisdom, will and power of His goodness. Wherefore religion is one virtue. Ad secundum dicendum quod eodem actu homo servit Deo et colit ipsum, nam cultus respicit Dei excellentiam, cui reverentia debetur; servitus autem respicit subiectionem hominis, qui ex sua conditione obligatur ad exhibendum reverentiam Deo. Et ad haec duo pertinent omnes actus qui religioni attribuuntur, quia per omnes homo protestatur divinam excellentiam et subiectionem sui ad Deum, vel exhibendo aliquid ei, vel iterum assumendo aliquid divinum. Reply Obj. 2: By the one same act man both serves and worships God, for worship regards the excellence of God, to Whom reverence is due: while service regards the subjection of man who, by his condition, is under an obligation of showing reverence to God. To these two belong all acts ascribed to religion, because, by them all, man bears witness to the Divine excellence and to his own subjection to God, either by offering something to God, or by assuming something Divine. Ad tertium dicendum quod imaginibus non exhibetur religionis cultus secundum quod in seipsis considerantur, quasi res quaedam, sed secundum quod sunt imagines ducentes in Deum incarnatum. Motus autem qui est in imaginem prout est imago, non sistit in ipsa, sed tendit in id cuius est imago. Et ideo ex hoc quod imaginibus Christi exhibetur religionis cultus, non diversificatur ratio latriae, nec virtus religionis. Reply Obj. 3: The worship of religion is paid to images, not as considered in themselves, nor as things, but as images leading us to God incarnate. Now movement to an image as image does not stop at the image, but goes on to the thing it represents. Hence neither latria nor the virtue of religion is differentiated by the fact that religious worship is paid to the images of Christ. Articulus 4 Article 4 Utrum religio sit specialis virtus ab aliis distincta Whether religion is a special virtue, distinct from the others? Ad quartum sic proceditur. Videtur quod religio non sit specialis virtus ab aliis distincta. Dicit enim Augustinus, X de Civ. Dei, verum sacrificium est omne opus quod geritur ut sancta societate Deo iungamur. Sed sacrificium pertinet ad religionem. Ergo omne opus virtutis ad religionem pertinet. Et sic non est specialis virtus. Objection 1: It would seem that religion is not a special virtue distinct from the others. Augustine says (De Civ. Dei x, 6): Any action whereby we are united to God in holy fellowship, is a true sacrifice. But sacrifice belongs to religion. Therefore every virtuous deed belongs to religion; and consequently religion is not a special virtue. Praeterea, apostolus dicit, I ad Cor. X, omnia in gloriam Dei facite. Sed ad religionem pertinet aliqua facere ad Dei reverentiam, ut supra dictum est. Ergo religio non est specialis virtus. Obj. 2: Further, the Apostle says (1 Cor 10:31): Do all to the glory of God. Now it belongs to religion to do anything in reverence of God, as stated above (A. 1, ad 2; A. 2). Therefore religion is not a special virtue. Praeterea, caritas qua diligitur Deus non est virtus distincta a caritate qua diligitur proximus. Sed sicut dicitur in VIII Ethic., honorari propinquum est ei quod est amari. Ergo religio, qua honoratur Deus, non est virtus specialiter distincta ab observantia vel dulia vel pietate, quibus honoratur proximus. Ergo non est virtus specialis. Obj. 3: Further, the charity whereby we love God is not distinct from the charity whereby we love our neighbor. But according to Ethic. viii, 8 to be honored is almost to be loved. Therefore the religion whereby we honor God is not a special virtue distinct from observance, or dulia, or piety whereby we honor our neighbor. Therefore religion is not a special virtue. Sed contra est quod ponitur pars iustitiae ab aliis eius partibus distincta. On the contrary, It is reckoned a part of justice, distinct from the other parts. Respondeo dicendum quod cum virtus ordinetur ad bonum, ubi est specialis ratio boni, ibi oportet esse specialem virtutem. Bonum autem ad quod ordinatur religio est exhibere Deo debitum honorem. Honor autem debetur alicui ratione excellentiae. Deo autem competit singularis excellentia, inquantum omnia in infinitum transcendit secundum omnimodum excessum. Unde ei debetur specialis honor, sicut in rebus humanis videmus quod diversis excellentiis personarum diversus honor debetur, alius quidem patri, alius regi, et sic de aliis. Unde manifestum est quod religio est specialis virtus. I answer that, Since virtue is directed to the good, wherever there is a special aspect of good, there must be a special virtue. Now the good to which religion is directed, is to give due honor to God. Again, honor is due to someone under the aspect of excellence: and to God a singular excellence is competent, since He infinitely surpasses all things and exceeds them in every way. Wherefore to Him is special honor due: even as in human affairs we see that different honor is due to different personal excellences, one kind of honor to a father, another to the king, and so on. Hence it is evident that religion is a special virtue. Ad primum ergo dicendum quod omne opus virtutis dicitur esse sacrificium inquantum ordinatur ad Dei reverentiam. Unde ex hoc non habetur quod religio sit generalis virtus, sed quod imperet omnibus aliis virtutibus, sicut supra dictum est. Reply Obj. 1: Every virtuous deed is said to be a sacrifice, insofar as it is done out of reverence of God. Hence this does not prove that religion is a general virtue, but that it commands all other virtues, as stated above (A. 1, ad 1). Ad secundum dicendum quod omnia, secundum quod in gloriam Dei fiunt, pertinent ad religionem non quasi ad elicientem, sed quasi ad imperantem. Illa autem pertinent ad religionem elicientem quae secundum rationem suae speciei pertinent ad reverentiam Dei. Reply Obj. 2: Every deed, insofar as it is done in God’s honor, belongs to religion, not as eliciting but as commanding: those belong to religion as eliciting which pertain to the reverence of God by reason of their specific character. Ad tertium dicendum quod obiectum amoris est bonum, obiectum autem honoris vel reverentiae est aliquid excellens. Bonitas autem Dei communicatur creaturae, non autem excellentia bonitatis eius. Et ideo caritas qua diligitur Deus non est virtus distincta a caritate qua diligitur proximus, religio autem, qua honoratur Deus, distinguitur a virtutibus quibus honoratur proximus. Reply Obj. 3: The object of love is the good, but the object of honor and reverence is something excellent. Now God’s goodness is communicated to the creature, but the excellence of His goodness is not. Hence the charity whereby God is loved is not distinct from the charity whereby our neighbor is loved; whereas the religion whereby God is honored, is distinct from the virtues whereby we honor our neighbor.