Respondeo dicendum quod, sicut philosophus dicit, in libro de Mem. et Remin., duplex est motus animae in imaginem, unus quidem in imaginem ipsam secundum quod est res quaedam; alio modo, in imaginem inquantum est imago alterius. Et inter hos motus est haec differentia, quia primus motus, quo quis movetur in imaginem prout est res quaedam, est alius a motu qui est in rem, secundus autem motus, qui est in imaginem inquantum est imago, est unus et idem cum illo qui est in rem. Sic igitur dicendum est quod imagini Christi inquantum est res quaedam, puta lignum sculptum vel pictum, nulla reverentia exhibetur, quia reverentia debetur non nisi rationali naturae. Relinquitur ergo quod exhibeatur ei reverentia solum inquantum est imago. Et sic sequitur quod eadem reverentia exhibeatur imagini Christi et ipsi Christo. Cum igitur Christus adoretur adoratione latriae, consequens est quod eius imago sit adoratione latriae adoranda. I answer that, As the Philosopher says (De Memor. et Remin. i), there is a twofold movement of the mind towards an image: one indeed towards the image itself as a certain thing; another, towards the image in so far as it is the image of something else. And between these movements there is this difference; that the former, by which one is moved towards an image as a certain thing, is different from the movement towards the thing: whereas the latter movement, which is towards the image as an image, is one and the same as that which is towards the thing. Thus therefore we must say that no reverence is shown to Christ’s image, as a thing—for instance, carved or painted wood: because reverence is not due save to a rational creature. It follows therefore that reverence should be shown to it, in so far only as it is an image. Consequently the same reverence should be shown to Christ’s image as to Christ Himself. Since, therefore, Christ is adored with the adoration of latria, it follows that His image should be adored with the adoration of latria. Ad primum ergo dicendum quod non prohibetur illo praecepto facere quamcumque sculpturam vel similitudinem, sed facere ad adorandum, unde subdit non adorabis ea neque coles. Et quia, sicut dictum est, idem est motus in imaginem et in rem, eo modo prohibetur adoratio quo prohibetur adoratio rei cuius est imago. Unde ibi intelligitur prohiberi adoratio imaginum quas gentiles faciebant in venerationem deorum suorum, idest Daemonum, ideoque praemittitur, non habebis deos alienos coram me. Ipsi autem Deo vero, cum sit incorporeus, nulla imago corporalis poterat poni, quia, ut Damascenus dicit, insipientiae summae est et impietatis figurare quod est divinum. Sed quia in novo testamento Deus factus est homo, potest in sua imagine corporali adorari. Reply Obj. 1: This commandment does not forbid the making of any graven thing or likeness, but the making thereof for the purpose of adoration, wherefore it is added: Thou shalt not adore them nor serve them. And because, as stated above, the movement towards the image is the same as the movement towards the thing, adoration thereof is forbidden in the same way as adoration of the thing whose image it is. Wherefore in the passage quoted we are to understand the prohibition to adore those images which the Gentiles made for the purpose of venerating their own gods, i.e., the demons, and so it is premised: Thou shalt not have strange gods before Me. But no corporeal image could be raised to the true God Himself, since He is incorporeal; because, as Damascene observes (De Fide Orth. iv, 16): It is the highest absurdity and impiety to fashion a figure of what is Divine. But because in the New Testament God was made man, He can be adored in His corporeal image. Ad secundum dicendum quod apostolus prohibet communicare operibus infructuosis gentilium, communicare autem eorum utilibus operibus apostolus non prohibet. Adoratio autem imaginum est inter infructuosa opera computanda quantum ad duo. Primo quidem, quantum ad hoc quod quidam eorum adorabant ipsas imagines ut res quasdam, credentes in eis aliquid numinis esse, propter responsa quae Daemones in eis dabant, et alios mirabiles huiusmodi effectus. Secundo, propter res quarum erant imagines, statuebant enim imagines aliquibus creaturis, quas in eis veneratione latriae venerabantur. Nos autem adoramus adoratione latriae imaginem Christi, qui est verus Deus, non propter ipsam imaginem, sed propter rem cuius imago est, ut dictum est. Reply Obj. 2: The Apostle forbids us to have anything in common with the unfruitful works of the Gentiles, but not with their useful works. Now the adoration of images must be numbered among the unfruitful works in two respects. First, because some of the Gentiles used to adore the images themselves, as things, believing that there was something Divine therein, on account of the answers which the demons used to give in them, and on account of other such like wonderful effects. Second on account of the things of which they were images; for they set up images to certain creatures, to whom in these images they gave the veneration of latria. Whereas we give the adoration of latria to the image of Christ, Who is true God, not for the sake of the image, but for the sake of the thing whose image it is, as stated above. Ad tertium dicendum quod creaturae rationali debetur reverentia propter seipsam. Et ideo, si creaturae rationali, in qua est imago, exhiberetur adoratio latriae posset esse erroris occasio, ut scilicet motus adorantis in homine sisteret inquantum est res quaedam, et non ferretur in Deum, cuius est imago. Quod non potest contingere de imagine sculpta vel picta in materia insensibili. Reply Obj. 3: Reverence is due to the rational creature for its own sake. Consequently, if the adoration of latria were shown to the rational creature in which this image is, there might be an occasion of error—namely, lest the movement of adoration might stop short at the man, as a thing, and not be carried on to God, Whose image he is. This cannot happen in the case of a graven or painted image in insensible material. Ad quartum dicendum quod apostoli, familiari instinctu spiritus sancti, quaedam Ecclesiis tradiderunt servanda quae non reliquerunt in scriptis, sed in observatione Ecclesiae per successionem fidelium sunt ordinata. Unde ipse dicit, II Thess. II, state, et tenete traditiones quas didicistis, sive per sermonem, scilicet ab ore prolatum, sive per epistolam, scilicet scripto transmissam. Et inter huiusmodi traditiones est imaginum Christi adoratio. Unde et beatus Lucas dicitur depinxisse imaginem Christi, quae Romae habetur. Reply Obj. 4: The Apostles, led by the inward instinct of the Holy Spirit, handed down to the churches certain instructions which they did not put in writing, but which have been ordained, in accordance with the observance of the Church as practiced by the faithful as time went on. Wherefore the Apostle says (2 Thess 2:14): Stand fast; and hold the traditions which you have learned, whether by word—that is by word of mouth—or by our epistle—that is by word put into writing. Among these traditions is the worship of Christ’s image. Wherefore it is said that Blessed Luke painted the image of Christ, which is in Rome. Articulus 4 Article 4 Utrum crux Christi sit adoranda adoratione latriae Whether Christ’s cross should be worshipped with the adoration of latria? Ad quartum sic proceditur. Videtur quod crux Christi non sit adoranda adoratione latriae. Nullus enim pius filius veneratur contumeliam patris sui, puta flagellum quo flagellatus est, vel lignum in quo erat suspensus, sed magis illud abhorret. Christus autem in ligno crucis est opprobriosissimam mortem passus, secundum illud Sap. II, morte turpissima condemnemus eum. Ergo non debemus crucem venerari, sed magis abhorrere. Objection 1: It would seem that Christ’s cross should not be worshiped with the adoration of latria. For no dutiful son honors that which dishonors his father, as the scourge with which he was scourged, or the gibbet on which he was hanged; rather does he abhor it. Now Christ underwent the most shameful death on the cross; according to Wis. 2:20: Let us condemn Him to a most shameful death. Therefore we should not venerate the cross but rather we should abhor it. Praeterea, humanitas Christi adoratione latriae adoratur inquantum est unita filio Dei in persona. Quod de cruce dici non potest. Ergo crux Christi non est adoranda adoratione latriae. Obj. 2: Further, Christ’s humanity is worshiped with the adoration of latria, inasmuch as it is united to the Son of God in Person. But this cannot be said of the cross. Therefore Christ’s cross should not be worshiped with the adoration of latria. Praeterea, sicut crux Christi fuit instrumentum passionis eius et mortis, ita etiam et multa alia, puta clavi, corona et lancea, quibus tamen non exhibemus latriae cultum. Ergo videtur quod crux Christi non sit adoratione latriae adoranda. Obj. 3: Further, as Christ’s cross was the instrument of His passion and death, so were also many other things, for instance, the nails, the crown, the lance; yet to these we do not show the worship of latria. It seems, therefore, that Christ’s cross should not be worshiped with the adoration of latria. Sed contra, illi exhibemus adorationem latriae in quo ponimus spem salutis. Sed in cruce Christi ponimus spem, cantat enim Ecclesia, o crux, ave, spes unica, hoc passionis tempore, auge piis iustitiam, reisque dona veniam. Ergo crux Christi est adoranda adoratione latriae. On the contrary, We show the worship of latria to that in which we place our hope of salvation. But we place our hope in Christ’s cross, for the Church sings: Dear Cross, best hope o’er all beside, That cheers the solemn passion-tide: Give to the just increase of grace, Give to each contrite sinner peace. Therefore Christ’s cross should be worshiped with the adoration of latria. Respondeo dicendum quod, sicut supra dictum est, honor seu reverentia non debetur nisi rationali creaturae, creaturae autem insensibili non debetur honor vel reverentia nisi ratione naturae rationalis. Et hoc dupliciter, uno modo, inquantum repraesentat naturam rationalem; alio modo, inquantum ei quocumque modo coniungitur. Primo modo consueverunt homines venerari regis imaginem, secundo modo, eius vestimentum. Utrumque autem venerantur homines eadem veneratione qua venerantur et regem. I answer that, As stated above (A. 3), honor or reverence is due to a rational creature only; while to an insensible creature, no honor or reverence is due save by reason of a rational nature. And this in two ways. First, inasmuch as it represents a rational nature: second, inasmuch as it is united to it in any way whatsoever. In the first way men are wont to venerate the king’s image; in the second way, his robe. And both are venerated by men with the same veneration as they show to the king. Si ergo loquamur de ipsa cruce in qua Christus crucifixus est, utroque modo est a nobis veneranda, uno modo scilicet inquantum repraesentat nobis figuram Christi extensi in ea; alio modo, ex contactu ad membra Christi, et ex hoc quod eius sanguine est perfusa. Unde utroque modo adoratur eadem adoratione cum Christo, scilicet adoratione latriae. Et propter hoc etiam crucem alloquimur et deprecamur, quasi ipsum crucifixum. Si vero loquamur de effigie crucis Christi in quacumque alia materia, puta lapidis vel ligni, argenti vel auri, sic veneramur crucem tantum ut imaginem Christi, quam veneramur adoratione latriae, ut supra dictum est. If, therefore, we speak of the cross itself on which Christ was crucified, it is to be venerated by us in both ways—namely, in one way in so far as it represents to us the figure of Christ extended thereon; in the other way, from its contact with the limbs of Christ, and from its being saturated with His blood. Wherefore in each way it is worshiped with the same adoration as Christ, viz. the adoration of latria. And for this reason also we speak to the cross and pray to it, as to the Crucified Himself. But if we speak of the effigy of Christ’s cross in any other material whatever—for instance, in stone or wood, silver or gold—thus we venerate the cross merely as Christ’s image, which we worship with the adoration of latria, as stated above (A. 3). Ad primum ergo dicendum quod in cruce Christi, quantum ad opinionem vel intentionem infidelium, consideratur opprobrium Christi, sed quantum ad effectum nostrae salutis, consideratur virtus divina ipsius, qua de hostibus triumphavit, secundum illud Coloss. II, ipsum tulit de medio, affigens illud cruci, et spolians principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso. Et ideo dicit apostolus, I Cor. I, verbum crucis pereuntibus quidem stultitia est, his autem qui salvi fiunt, idest nobis, virtus Dei est. Reply Obj. 1: If in Christ’s cross we consider the point of view and intention of those who did not believe in Him, it will appear as His shame: but if we consider its effect, which is our salvation, it will appear as endowed with Divine power, by which it triumphed over the enemy, according to Col. 2:14, 15: He hath taken the same out of the way, fastening it to the cross, and despoiling the principalities and powers, He hath exposed them confidently, in open show, triumphing over them in Himself. Wherefore the Apostle says (1 Cor 1:18): The Word of the cross to them indeed that perish is foolishness; but to them that are saved—that is, to us—it is the power of God. Ad secundum dicendum quod crux Christi, licet non fuerit unita verbo Dei in persona, fuit tamen ei unita aliquo alio modo, scilicet per repraesentationem et contactum. Et hac sola ratione exhibetur ei reverentia. Reply Obj. 2: Although Christ’s cross was not united to the Word of God in Person, yet it was united to Him in some other way, viz. by representation and contact. And for this sole reason reverence is shown to it. Ad tertium dicendum quod, quantum ad rationem contactus membrorum Christi, adoramus non solum crucem, sed etiam omnia quae sunt Christi. Unde Damascenus dicit, in IV libro, pretiosum lignum, ut sanctificatum contactu sancti corporis et sanguinis, decenter adorandum; clavos, indumenta, lanceam; et sacra eius tabernacula. Ista tamen non repraesentant imaginem Christi, sicut crux, quae dicitur signum filii hominis, quod apparebit in caelo, ut dicitur Matth. XXIV. Ideoque mulieribus dixit Angelus, Iesum quaeritis Nazarenum crucifixum, non dixit, lanceatum, sed, crucifixum. Et inde est quod imaginem crucis Christi veneramur in quacumque materia, non autem imaginem clavorum, vel quorumcumque huiusmodi. Reply Obj. 3: By reason of the contact of Christ’s limbs we worship not only the cross, but all that belongs to Christ. Wherefore Damascene says (De Fide Orth. iv, 11): The precious wood, as having been sanctified by the contact of His holy body and blood, should be meetly worshiped; as also His nails, His lance, and His sacred dwelling-places, such as the manger, the cave and so forth. Yet these very things do not represent Christ’s image as the cross does, which is called the Sign of the Son of Man that will appear in heaven, as it is written (Matt 24:30). Wherefore the angel said to the women (Mark 16:6): You seek Jesus of Nazareth, Who was crucified: he said not pierced, but crucified. For this reason we worship the image of Christ’s cross in any material, but not the image of the nails or of any such thing. Articulus 5 Article 5 Utrum mater Dei sit adoranda adoratione latriae Whether the Mother of God should be worshipped with the adoration of latria? Ad quintum sic proceditur. Videtur quod mater Dei sit adoranda adoratione latriae. Videtur enim idem honor exhibendus esse matri regis et regi, unde dicitur III Reg. II quod positus est thronus matri regis, quae sedit ad dexteram eius. Et Augustinus dicit, in sermone de Assumpt., thronum Dei, thalamum domini caeli, atque tabernaculum Christi, dignum est ibi esse ubi est ipse. Sed Christus adoratur adoratione latriae. Ergo et mater eius. Objection 1: It would seem that the Mother of God is to be worshiped with the adoration of latria. For it seems that the same honor is due to the king’s mother as to the king: whence it is written (3 Kgs 2:19) that a throne was set for the king’s mother, and she sat on His right hand. Moreover, Augustine says: It is right that the throne of God, the resting-place of the Lord of Heaven, the abode of Christ, should be there where He is Himself. But Christ is worshiped with the adoration of latria. Therefore His Mother also should be. Praeterea, Damascenus dicit, in IV libro, quod honor matris refertur ad filium. Sed filius adoratur adoratione latriae. Ergo et mater. Obj. 2: Further, Damascene says (De Fide Orth. iv, 16): The honor of the Mother reflects on the Son. But the Son is worshiped with the adoration of latria. Therefore the Mother also. Praeterea, coniunctior est Christo mater eius quam crux. Sed crux adoratur adoratione latriae. Ergo et mater eadem adoratione est adoranda. Obj. 3: Further, Christ’s Mother is more akin to Him than the cross. But the cross is worshiped with the adoration of latria. Therefore also His Mother is to be worshiped with the same adoration. Sed contra est quod mater Dei est pura creatura. Non ergo ei debetur adoratio latriae. On the contrary, The Mother of God is a mere creature. Therefore the worship of latria is not due to her. Respondeo dicendum quod, quia latria soli Deo debetur, non debetur creaturae prout creaturam secundum se veneramur. Licet autem creaturae insensibiles non sint capaces venerationis secundum seipsas, creatura tamen rationalis est capax venerationis secundum seipsam. Et ideo nulli purae creaturae rationali debetur cultus latriae. Cum ergo beata virgo sit pure creatura rationalis, non debetur ei adoratio latriae, sed solum veneratio duliae, eminentius tamen quam ceteris creaturis, inquantum ipsa est mater Dei. Et ideo dicitur quod debetur ei, non qualiscumque dulia, sed hyperdulia. I answer that, Since latria is due to God alone, it is not due to a creature so far as we venerate a creature for its own sake. For though insensible creatures are not capable of being venerated for their own sake, yet the rational creature is capable of being venerated for its own sake. Consequently the worship of latria is not due to any mere rational creature for its own sake. Since, therefore, the Blessed Virgin is a mere rational creature, the worship of latria is not due to her, but only that of dulia: but in a higher degree than to other creatures, inasmuch as she is the Mother of God. For this reason we say that not any kind of dulia is due to her, but hyperdulia. Ad primum ergo dicendum quod matri regis non debetur aequalis honor honori qui debetur regi. Debetur tamen ei quidam honor consimilis, ratione cuiusdam excellentiae. Et hoc significant auctoritates inductae. Reply Obj. 1: The honor due to the king’s mother is not equal to the honor which is due to the king: but is somewhat like it, by reason of a certain excellence on her part. This is what is meant by the authorities quoted. Ad secundum dicendum quod honor matris refertur ad filium, quia ipsa mater est propter filium honoranda. Non tamen eo modo quo honor imaginis refertur ad exemplar, quia ipsa imago, prout in se consideratur ut res quaedam, nullo modo est veneranda. Reply Obj. 2: The honor given to the Mother reflects on her Son, because the Mother is to be honored for her Son’s sake. But not in the same way as honor given to an image reflects on its exemplar: because the image itself, considered as a thing, is not to be venerated in any way at all. Ad tertium dicendum quod crux, prout ipsa in se consideratur, ut dictum est, non est capax honoris. Sed beata virgo est secundum seipsam capax venerationis. Et ideo non est similis ratio. Reply Obj. 3: The cross, considered in itself, is not an object of veneration, as stated above (AA. 4, 5). But the Blessed Virgin is in herself an object of veneration. Hence there is no comparison. Articulus 6 Article 6 Utrum sanctorum reliquiae sint adorandae Whether any kind of worship is due to the relics of the saints? Ad sextum sic proceditur. Videtur quod sanctorum reliquiae nullo modo sint adorandae. Non enim est aliquid faciendum quod possit esse erroris occasio. Sed adorare mortuorum reliquias videtur ad errorem gentilium pertinere, qui mortuis hominibus honorificentiam impendebant. Ergo non sunt sanctorum reliquiae honorandae. Objection 1: It would seem that the relics of the saints are not to be worshiped at all. For we should avoid doing what may be the occasion of error. But to worship the relics of the dead seems to savor of the error of the Gentiles, who gave honor to dead men. Therefore the relics of the saints are not to be honored. Praeterea, stultum videtur rem insensibilem venerari. Sed sanctorum reliquiae sunt insensibiles. Ergo stultum est eas venerari. Obj. 2: Further, it seems absurd to venerate what is insensible. But the relics of the saints are insensible. Therefore it is absurd to venerate them. Praeterea, corpus mortuum non est eiusdem speciei cum corpore vivo, et per consequens non videtur esse numero idem. Ergo videtur quod post mortem alicuius sancti, corpus eius non sit adorandum. Obj. 3: Further, a dead body is not of the same species as a living body: consequently it does not seem to be identical with it. Therefore, after a saint’s death, it seems that his body should not be worshiped. Sed contra est quod dicitur in libro de Ecclesiast. Dogmat., sanctorum corpora, et praecipue beatorum martyrum reliquias, ac si Christi membra, sincerissime adoranda (scilicet, credimus). Et postea subdit, si quis contra hanc sententiam velit esse, non Christianus, sed Eunomianus et Vigilantius creditur. On the contrary, It is written (De Eccles. Dogm. xl): We believe that the bodies of the saints, above all the relics of the blessed martyrs, as being the members of Christ, should be worshiped in all sincerity: and further on: If anyone holds a contrary opinion, he is not accounted a Christian, but a follower of Eunomius and Vigilantius. Respondeo dicendum quod, sicut Augustinus dicit, in libro de Civ. Dei, si paterna vestis et anulus, ac si quid huiusmodi est, tanto carius est posteris quanto erga parentes est maior affectus, nullo modo ipsa spernenda sunt corpora, quae utique multo familiarius atque coniunctius quam quaelibet indumenta gestamus, haec enim ad ipsam naturam hominis pertinent. Ex quo patet quod qui habet affectum ad aliquem, etiam ipsa quae de ipso post mortem relinquuntur veneratur, non solum corpus aut partes corporis eius, sed etiam aliqua exteriora, puta vestes et similia. Manifestum est autem quod sanctos Dei in veneratione debemus habere, tanquam membra Christi, Dei filios et amicos, et intercessores, nostros. Et ideo eorum reliquias qualescumque honore congruo in eorum memoriam venerari debemus, et praecipue eorum corpora, quae fuerunt templum spiritus sancti, et organa spiritus sancti in eis habitantis et operantis, et sunt corpori Christi configuranda per gloriam resurrectionis. Unde et ipse Deus huiusmodi reliquias convenienter honorat, in eorum praesentia miracula faciendo. I answer that, As Augustine says (De Civ. Dei i, 13): If a father’s coat or ring, or anything else of that kind, is so much more cherished by his children, as love for one’s parents is greater, in no way are the bodies themselves to be despised, which are much more intimately and closely united to us than any garment; for they belong to man’s very nature. It is clear from this that he who has a certain affection for anyone, venerates whatever of his is left after his death, not only his body and the parts thereof, but even external things, such as his clothes, and such like. Now it is manifest that we should show honor to the saints of God, as being members of Christ, the children and friends of God, and our intercessors. Wherefore in memory of them we ought to honor any relics of theirs in a fitting manner: principally their bodies, which were temples, and organs of the Holy Spirit dwelling and operating in them, and are destined to be likened to the body of Christ by the glory of the Resurrection. Hence God Himself fittingly honors such relics by working miracles at their presence. Ad primum ergo dicendum quod haec fuit ratio Vigilantii, cuius verba introducit Hieronymus in libro quem contra eum scripsit, dicentis, prope ritum gentilium videmus sub praetextu religionis introductum, pulvisculum nescio quem in modico vasculo, pretioso linteamine circumdatum, osculantes adorant. Contra quem Hieronymus dicit, in epistola ad Riparium, nos, non dico martyrum reliquias, sed nec solem nec lunam nec Angelos adoramus, scilicet adoratione latriae. Honoramus autem reliquias martyrum, ut eum cuius sunt martyres adoremus, honoramus servos, ut honor servorum redundet ad dominum. Sic ergo honorando reliquias sanctorum non incidimus in errorem gentilium, qui cultum latriae mortuis hominibus exhibebant. Reply Obj. 1: This was the argument of Vigilantius, whose words are quoted by Jerome in the book he wrote against him (ch. ii) as follows: We see something like a pagan rite introduced under pretext of religion; they worship with kisses I know not what tiny heap of dust in a mean vase surrounded with precious linen. To him Jerome replies (Ep. ad Ripar. cix): We do not adore, I will not say the relics of the martyrs, but either the sun or the moon or even the angels—that is to say, with the worship of latria. But we honor the martyrs’ relics, so that thereby we give honor to Him Whose martyrs they are: we honor the servants, that the honor shown to them may reflect on their Master. Consequently, by honoring the martyrs’ relics we do not fall into the error of the Gentiles, who gave the worship of latria to dead men. Ad secundum dicendum quod corpus insensibile non adoramus propter seipsum, sed propter animam, quae ei fuit unita, quae nunc fruitur Deo; et propter Deum, cuius fuerunt ministri. Reply Obj. 2: We worship that insensible body, not for its own sake, but for the sake of the soul, which was once united thereto, and now enjoys God; and for God’s sake, whose ministers the saints were. Ad tertium dicendum quod corpus mortuum alicuius sancti non est idem numero quod primo fuerit dum viveret, propter diversitatem formae, quae est anima, est tamen idem identitate materiae, quae est iterum suae formae unienda. Reply Obj. 3: The dead body of a saint is not identical with that which the saint had during life, on account of the difference of form, viz. the soul: but it is the same by identity of matter, which is destined to be reunited to its form.