Prologue

Since hitherto I have discussed the matters that concern mutual Justice among men; now I judge it opportune to run briefly through that supreme bond by which we are bound to God, rendering Him the worship due to Him, both internal and external. This is the scope and end of all Theory, and of Theology, that knowing God as to be worshipped, we may actually worship Him in act, and strive that our speculations, however lofty, be surpassed by a lowlier worship and a more ardent love of God; for it was a monstrous crime of the ancient Philosophers, because, when they had known God, they did not glorify Him as God, as D. Paul notes, Romans 2. Nor does any man grow so dull that the light of nature does not show him and judge that God's truth must by no means be held captive in the idle knowledge of injustice, but be seriously committed to devout practice. That we may accomplish this, however, we are not sufficient of ourselves; but Divine Wisdom, which illuminates the minds of men with its rays, also instructs their wills with an inclination that draws them readily to piety, and sets before them the norm which, if followed, amid so many disparities of cults and the counterfeit titles of Religion, we shall securely attain the principles, the means, and the end of true veneration. Now this norm is that RELIGION which is the firstborn offspring of orthodox faith. Of it we shall treat here, insofar as it is reduced to Justice, in whose elucidation we still persevere, as the Seraphic Doctor notes, Part 3 of the Centiloquium, section 44. For it renders to God what is His own; therefore S. Paul (loc. cit.) ascribes to it the opposite vice of injustice, saying: the wrath of God is revealed from heaven against all impiety and injustice of those men who detain the truth of God in injustice. Furthermore, RELIGION can be considered as it is a Virtue, or as it is a State: under the former consideration it belongs to the whole body of the faithful; under the latter it is proper to those who, by the emission of Religious profession, devote themselves wholly to God. Yet since the Religious state was instituted precisely so that Religion, which is a virtue, might be exercised with more exact observance, I shall treat of it first in general; then, descending to its individual acts, I shall institute individual disputations concerning them; soon I shall also set down whatever opposes Religion or promotes its exercise. In the other treatise, God willing, after I have said something about vows, I shall embrace the Religious state.