Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question V: How widely the acts of religion extend
I ASSERT first that all the acts of the virtues can be commanded by Religion.
ASSERO primo, omnes actus virtutum esse posse imperatos a Religione.
IT IS PROVED: because they are all directed to the honor and worship of God, as the Apostle exhorts, 1 Corinthians 10, as Suarez notes, chapter 8, with D. Bonaventure, 2 dist. 41, q. 3, ad 1.
PROBATUR: Quia omnes ad Dei honorem, et cultum diriguntur, ut hortatur Apostol. prima, Cor. 10. ut notat Suarez cap. 8. cum D. Bonavent. 2. dist. 41. quaest. 3. ad 1.
I ASSERT secondly that Religion elicits those acts through which some estimation of the majesty of God arises, and consequently worship and glory. It is proved from the object of Religion.
ASSERO secundo, elici actus illos a Religione, per quos oritur aliqua existimatio maiestatis Dei, et consequenter cultus, et gloria. Probatur ex obiecto Religionis.
HOW far Acts of this kind extend, Valentina explains, point 2, and Suarez, chapter 8: Since the office of the virtue of Religion is to protest subjection toward God, inasmuch as He is the first Principle and Lord of all, according to the diversity of the things subjected to God by man through Religion, diverse are the acts of Religion.
QUAM vero late pateant huiusmodi actus; sic explicant Valentia puncto 2. et Suarez cap. 8. Cum virtutis Religionis munus sit subiectionem erga Deum protestari, quatenus primum Principium est, et Dominus omnium, iuxta diversitatem eorum, quae per Religionem Deo subiiciuntur ab homine, diversi sunt actus Religionis.
TRIPLE indeed is the good pertaining to man, which is subjected to God through Religion. One is the spiritual good of the mind, and this is subjected to God especially by the act of devotion and prayer, which are therefore the most powerful acts; and also by the act of vowing, inasmuch as it protests that one wishes firmly to serve God, as a servant his Lord. Likewise by the act of swearing, inasmuch as man swears by God, as by a greater than himself, as the Apostle says, Hebrews 6. Likewise by the use of the sacraments, inasmuch as we protest that God is the Author of grace, by which He touches our minds so as to subject them to Himself more and more.
TRIPLEX autem est bonum, ad hominem pertinens, quod per Religionem subiicitur Deo. est bonum mentis spirituale, et hoc maxime subiicitur Deo per actum devotionis, et orationis, qui propterea sunt potissimi; Atque etiam per actum vovendi, quatenus protestatur, se velle Deo firmiter servire, tanquam servum suo Domino. Itemque per actum iurandi, quatenus per Deum homo iurat, tanquam per maiorem sui, ut ait Apostolus Heb. 6. Item per usum sacramentorum, quatenus protestamur Deum Authorem gratiae, qua mentes nostras afficit, ut eas sibi magis, magisque subiiciat.
The second is the external good of the body, which we subject to God by external adoration, by genuflections, etc.
Alterum est bonum externum corporis, quod Deo subiicimus per exteriorem adorationem, per genuflexiones, etc.
The third is any external good pertaining to man's dominion, and this can be subjected in three ways. First, by offering such external goods immediately through sacrifices. Secondly, mediately in the ministers of God through oblations, etc., which are acts of Religion, inasmuch as we render to God in His ministers those things which we have received from the hand of God, paying Him honor and glory. Thirdly, still more mediately through Tithes, not regarding immediately the glory of God, but also the obligation of feeding the ministers of God; which pertains to the virtue of Religion elicitively, inasmuch as it regards the glory of God; but inasmuch as the duty alleged, it pertains to Commutative Justice and to gratitude, but imperatively in a special way to Religion, whose office it is to procure divine worship, and consequently those acts of the virtues by which fitting worship is rendered to God. This many moderns have drawn out from D. Bonaventure, 3 part. Centil. sect. 44.
Tertium est bonum quodvis externum, ad hominis dominium pertinens, et hoc subiici potest tripliciter. Primo offerendo huiusmodi bona externa immediate per sacrificia. Secundo mediate in ministris Dei per oblationes, etc. quae sunt actus Religionis, quatenus reddimus Deo in eius ministris ea, quae de manu Dei accepimus, parimus ei honorem, et gloriam. Tertio adhuc magis mediate per Decimas, non respiciendo immediate Dei gloriam, sed et obligationem alendi ministros Dei, quod spectat ad virtutem Religionis elicitive, quatenus respicit Dei gloriam; sed quatenus debitum allegatum spectat ad Iustitiam Commutativam, et ad gratitudinem, imperative vero peculiari modo ad Religionem, cuius est divinum cultum procurare, atque adeo actus illos virtutum, quibus decens Deo cultus tribuatur. Haec multi moderni eruere e D. Bonavent. 3. part. Centil. sect. 44.