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. Articulus 5 Article 5 Utrum religio sit virtus theologica Whether religion is a theological virtue? Ad quintum sic proceditur. Videtur quod religio sit virtus theologica. Dicit enim Augustinus, in Enchirid., quod Deus colitur fide, spe et caritate, quae sunt virtutes theologicae. Sed cultum Deo afferre pertinet ad religionem. Ergo religio est virtus theologica. Objection 1: It would seem that religion is a theological virtue. Augustine says (Enchiridion iii) that God is worshiped by faith, hope and charity, which are theological virtues. Now it belongs to religion to pay worship to God. Therefore religion is a theological virtue. Praeterea, virtus theologica dicitur quae habet Deum pro obiecto. Religio autem habet Deum pro obiecto, quia ad solum Deum ordinat, ut dictum est. Ergo religio est virtus theologica. Obj. 2: Further, a theological virtue is one that has God for its object. Now religion has God for its object, since it directs us to God alone, as stated above (A. 1). Therefore religion is a theological virtue. Praeterea, omnis virtus vel est theologica, vel intellectualis, vel moralis, ut ex supradictis patet. Manifestum est autem quod religio non est virtus intellectualis, quia eius perfectio non attenditur secundum considerationem veri. Similiter etiam non est virtus moralis, cuius proprium est tenere medium inter superfluum et diminutum, non enim aliquis potest superflue Deum colere, secundum illud Eccli. XLIII, benedicentes dominum, exaltate illum quantum potestis, maior enim est omni laude. Ergo relinquitur quod sit virtus theologica. Obj. 3: Further, every virtue is either theological, or intellectual, or moral, as is clear from what has been said (I-II, QQ. 57, 58, 62). Now it is evident that religion is not an intellectual virtue, because its perfection does not depend on the consideration of truth: nor is it a moral virtue, which consists properly in observing the mean between too much and too little, for one cannot worship God too much, according to Ecclus. 43:33, Blessing the Lord, exalt Him as much as you can; for He is above all praise. Therefore it remains that it is a theological virtue. Sed contra est quod ponitur pars iustitiae, quae est virtus moralis. On the contrary, It is reckoned a part of justice which is a moral virtue. Respondeo dicendum quod, sicut dictum est, religio est quae Deo debitum cultum affert. Duo igitur in religione considerantur. Unum quidem quod religio Deo affert, cultus scilicet, et hoc se habet per modum materiae et obiecti ad religionem. Aliud autem est id cui affertur, scilicet Deus. Cui cultus exhibetur non quasi actus quibus Deus colitur ipsum Deum attingunt, sicut cum credimus Deo, credendo Deum attingimus (propter quod supra dictum est quod Deus est fidei obiectum non solum inquantum credimus Deum, sed inquantum credimus Deo), affertur autem Deo debitus cultus inquantum actus quidam, quibus Deus colitur, in Dei reverentiam fiunt, puta sacrificiorum oblationes et alia huiusmodi. I answer that, As stated above (A. 4) religion pays due worship to God. Hence two things are to be considered in religion: first that which it offers to God, viz. worship, and this is by way of matter and object in religion; second, that to which something is offered, viz. God, to Whom worship is paid. And yet the acts whereby God is worshiped do not reach out to God himself, as when we believe God we reach out to Him by believing; for which reason it was stated (Q. 1, AA. 1, 2, 4) that God is the object of faith, not only because we believe in a God, but because we believe God. Now due worship is paid to God, insofar as certain acts whereby God is worshiped, such as the offering of sacrifices and so forth, are done out of reverence for God. Unde manifestum est quod Deus non comparatur ad virtutem religionis sicut materia vel obiectum, sed sicut finis. Et ideo religio non est virtus theologica, cuius obiectum est ultimus finis, sed est virtus moralis, cuius est esse circa ea quae sunt ad finem. Hence it is evident that God is related to religion not as matter or object, but as end: and consequently religion is not a theological virtue whose object is the last end, but a moral virtue which is properly about things referred to the end. Ad primum ergo dicendum quod semper potentia vel virtus quae operatur circa finem, per imperium movet potentiam vel virtutem operantem ea quae ordinantur in finem illum. Virtutes autem theologicae, scilicet fides, spes et caritas, habent actum circa Deum sicut circa proprium obiectum. Et ideo suo imperio causant actum religionis, quae operatur quaedam in ordine ad Deum. Et ideo Augustinus dicit quod Deus colitur fide, spe et caritate. Reply Obj. 1: The power or virtue whose action deals with an end, moves by its command the power or virtue whose action deals with matters directed to that end. Now the theological virtues, faith, hope and charity have an act in reference to God as their proper object: wherefore, by their command, they cause the act of religion, which performs certain deeds directed to God: and so Augustine says that God is worshipped by faith, hope and charity. Ad secundum dicendum quod religio ordinat hominem in Deum non sicut in obiectum, sed sicut in finem. Reply Obj. 2: Religion directs man to God not as its object but as its end. Ad tertium dicendum quod religio non est virtus theologica neque intellectualis, sed moralis, cum sit pars iustitiae. Et medium in ipsa accipitur non quidem inter passiones, sed secundum quandam aequalitatem inter operationes quae sunt ad Deum. Dico autem aequalitatem non absolute, quia Deo non potest tantum exhiberi quantum ei debetur, sed secundum considerationem humanae facultatis et divinae acceptationis. Reply Obj. 3: Religion is neither a theological nor an intellectual, but a moral virtue, since it is a part of justice, and observes a mean, not in the passions, but in actions directed to God, by establishing a kind of equality in them. And when I say equality, I do not mean absolute equality, because it is not possible to pay God as much as we owe Him, but equality in consideration of man’s ability and God’s acceptance. Superfluum autem in his quae ad divinum cultum pertinent esse potest, non secundum circumstantiam quanti, sed secundum alias circumstantias, puta quia cultus divinus exhibetur cui non debet exhiberi, vel quando non debet, vel secundum alias circumstantias prout non debet. And it is possible to have too much in matters pertaining to the Divine worship, not as regards the circumstance of quantity, but as regards other circumstances, as when Divine worship is paid to whom it is not due, or when it is not due, or unduly in respect of some other circumstance. Articulus 6 Article 6 Utrum religio sit praeferenda aliis virtutibus moralibus Whether religion should be preferred to the other moral virtues? Ad sextum sic proceditur. Videtur quod religio non sit praeferenda aliis virtutibus moralibus. Perfectio enim virtutis moralis consistit in hoc quod attingit medium, ut patet in II Ethic. Sed religio deficit in attingendo medium iustitiae, quia non reddit Deo omnino aequale. Ergo religio non est potior aliis virtutibus moralibus. Objection 1: It would seem that religion should not be preferred to the other moral virtues. The perfection of a moral virtue consists in its observing the mean, as stated in Ethic. ii, 6. But religion fails to observe the mean of justice, since it does not render an absolute equal to God. Therefore religion is not more excellent than the other moral virtues. Praeterea, in his quae hominibus exhibentur, tanto videtur aliquid esse laudabilius quanto magis indigenti exhibetur, unde dicitur Isaiae LVIII, frange esurienti panem tuum. Sed Deus non indiget aliquo quod ei a nobis exhibeatur, secundum illud Psalm., dixi, Deus meus es tu, quoniam bonorum meorum non eges. Ergo religio videtur minus laudabilis aliis virtutibus, per quas hominibus subvenitur. Obj. 2: Further, what is offered by one man to another is the more praiseworthy, according as the person it is offered to is in greater need: wherefore it is written (Isa 57:7): Deal thy bread to the hungry. But God needs nothing that we can offer Him, according to Ps. 15:2, I have said: Thou art my God, for Thou hast no need of my goods. Therefore religion would seem less praiseworthy than the other virtues whereby man’s needs are relieved. Praeterea, quanto aliquid fit ex maiori necessitate, tanto minus est laudabile, secundum illud I ad Cor. IX, si evangelizavero, non est mihi gloria, necessitas mihi incumbit. Ubi autem est maius debitum, ibi est maior necessitas. Cum igitur Deo maxime sit debitum quod ei ab homine exhibetur, videtur quod religio sit minus laudabilis inter virtutes humanas. Obj. 3: Further, the greater the obligation to do a thing, the less praise does it deserve, according to 1 Cor. 9:16, If I preach the Gospel, it is no glory to me: a necessity lieth upon me. Now the more a thing is due, the greater the obligation of paying it. Since, then, what is paid to God by man is in the highest degree due to Him, it would seem that religion is less praiseworthy than the other human virtues. Sed contra est quod Exod. XX ponuntur primo praecepta ad religionem pertinentia, tanquam praecipua. Ordo autem praeceptorum proportionatur ordini virtutum, quia praecepta legis dantur de actibus virtutum. Ergo religio est praecipua inter virtutes morales. On the contrary, The precepts pertaining to religion are given precedence (Exod 20) as being of greatest importance. Now the order of precepts is proportionate to the order of virtues, since the precepts of the Law prescribe acts of virtue. Therefore religion is the chief of the moral virtues. Respondeo dicendum quod ea quae sunt ad finem sortiuntur bonitatem ex ordine in finem, et ideo quanto sunt fini propinquiora, tanto sunt meliora. Virtutes autem morales, ut supra habitum est, sunt circa ea quae ordinantur in Deum sicut in finem. Religio autem magis de propinquo accedit ad Deum quam aliae virtutes morales, inquantum operatur ea quae directe et immediate ordinantur in honorem divinum. Et ideo religio praeeminet inter alias virtutes morales. I answer that, Whatever is directed to an end takes its goodness from being ordered to that end; so that the nearer it is to the end the better it is. Now moral virtues, as stated above (A. 5; Q. 4, A. 7), are about matters that are ordered to God as their end. And religion approaches nearer to God than the other moral virtues, insofar as its actions are directly and immediately ordered to the honor of God. Hence religion excels among the moral virtues. Ad primum ergo dicendum quod laus virtutis in voluntate consistit, non autem in potestate. Et ideo deficere ab aequalitate, quae est medium iustitiae, propter defectum potestatis, non diminuit laudem virtutis, si non fuerit defectus ex parte voluntatis. Reply Obj. 1: Virtue is praised because of the will, not because of the ability: and therefore if a man fall short of equality which is the mean of justice, through lack of ability, his virtue deserves no less praise, provided there be no failing on the part of his will. Ad secundum dicendum quod in his quae exhibentur alteri propter eorum utilitatem, est exhibitio laudabilior quae fit magis indigenti, quia est utilior. Deo autem non exhibetur aliquid propter eius utilitatem, sed propter eius gloriam, nostram autem utilitatem. Reply Obj. 2: In offering a thing to a man on account of its usefulness to him, the more needy the man the more praiseworthy the offering, because it is more useful: whereas we offer a thing to God not on account of its usefulness to Him, but for the sake of His glory, and on account of its usefulness to us. Ad tertium dicendum quod ubi est necessitas, tollitur gloria supererogationis, non autem excluditur meritum virtutis, si adsit voluntas. Et propter hoc ratio non sequitur. Reply Obj. 3: Where there is an obligation to do a thing it loses the luster of supererogation, but not the merit of virtue, provided it be done voluntarily. Hence the argument proves nothing. Articulus 7 Article 7 Utrum latria habeat aliquem exteriorem actum Whether religion has an external act? Ad septimum sic proceditur. Videtur quod latria non habeat aliquem exteriorem actum. Dicitur enim Ioan. IV, Deus spiritus est, et eos qui adorant eum, in spiritu et veritate adorare oportet. Sed exteriores actus non pertinent ad spiritum, sed magis ad corpus. Ergo religio, ad quam pertinet adoratio, non habet exteriores actus, sed interiores. Objection 1: It would seem that religion has not an external act. It is written (John 4:24): God is a spirit, and they that adore Him, must adore Him in spirit and in truth. Now external acts pertain, not to the spirit but to the body. Therefore religion, to which adoration belongs, has acts that are not external but internal.