Question II: Whether religion is a virtue

THAT we may investigate its essence¹: the Seraphic Doctor indicates its origin here and in the places to be cited below. It slipped down from heaven, whither we raise our countenance from its rising, says Lactantius, de Falsa Sapientia, chapter 10; Marsilius Ficinus, de Christiana Religione, chapter 1; Plutarch deduces it from the laws of nature in his work Against Colotes; for everywhere on earth the nations, however savage, worship sacred things, offer sacrifices, erect altars, build temples, and worship some god. Therefore even the founders of laws, who by the teaching of eternal wisdom decree just things, as you have in Proverbs 8, make provision for these. That also the ancient legislators, providing for it, albeit declining into superstition, bore witness. ¹ N. Editor's note: the print reads 'venemur', not a Latin word; rendered as 'venerate' (veneremur), which the religious context requires.

THAT light indeed flashed divinely upon the human intellect, which they call the judgment-chamber of nature; concerning which Psalm 4: The light of thy countenance, O Lord, is signed upon us, as D. Bonaventure warns, 2 dist. 24, part 1, art. 2, q. 3, and in 4 dist. 6, part 1, q. 1, and de Tribus Ternariis, chapter 8, and de Septem Itineribus Aeternitatis, journey 6 especially; and Boverius notes it, Demonstration 1 of the Symbol, article 2; and I showed it at length, p.p. tract. 1, disp. 1 and 11. We bear the image of God, by whom we were created.

HENCE we shall find the scope of Religion: for since man is ordained to God as to his first principle and last end, as is said in Apocalypse 1, and D. Bonaventure often observes, he ought, with grateful recognition, to direct himself and his own to Him from whom he receives all good things, and not be ungrateful. This he carries out through the acts of Religion, as I shall show, and D. Bonaventure pursues at length passim, especially 3 part. Centil. sect. 44, de Sex Alis Seraphim, chapter 8, the Itinerarium Mentis in Deum, the Soliloquies, the Itineraries, the Aeternal Incendium Amoris (Eternal Kindling of Love), the Stimulus, and other opuscula.

The Saintly Doctor instituted the title of this question concerning Latria, which is first taken for the reverence shown to God, and it is an internal act of Religion, to be shown to God alone. Therefore Christ answered Satan severely, when he tempted Him, Matthew 4, citing Deuteronomy 6: It is written: The Lord thy God shalt thou adore, and him only shalt thou serve — where, although He did not say, "thy God only shalt thou adore," so as to show that some adoration may be shown to a creature, as when Abraham adored the people of the land, Genesis 23, as D. Augustine observes, question 61 on Genesis; nevertheless the worship of Latria at least, which is called servitude, is to be shown to God alone, as S. Augustine explains, book 1 de Trinitate, chapter 6.

From here indeed proceeds the external act of the worship of God, which is called Latria: Matthew 4, the Magi falling down adored him; and John 9, Celidonius, cured of blindness, falling down adored him. Of this external act I shall treat in disputation 4; now I shall discuss its habit and its internal act.

I assert that Latria, or Religion, is a Virtue.

It is proved first from D. Bonaventure and D. Thomas: That is a virtue which makes its possessor good and renders his work good; but such is Religion; therefore. The minor is proved: To render to each what is due is a good act, and renders the one rendering good; but Religion does this; therefore. The major is proved: for while what is due is rendered to each, it establishes order in a manner fitting toward the other; but order is good, as also mode and species, as D. Augustine says in the book de Natura Boni, chapter 55; therefore. The minor is proved from Plato in the Phaedo, where he brings forward the example of the workhouse.

It is proved secondly from the Saintly Doctor: Virtue consists in laudable and arduous works, from Aristotle, 2 Ethics, chapter 3; but to worship God is an act of this kind; therefore.

It is proved thirdly from the Saintly Doctor: virtue is especially necessary concerning meritorious works of eternal life; but to worship and adore God is meritorious of eternal life; therefore.

It is proved fourthly from the Saintly Doctor: That which is commanded by God pertains to virtue; but to worship God is commanded by God; therefore. The same arguments he resumes in the corpus.

You will object first: Every virtue is free; but Latria is servitude, from D. Augustine, book 10 de Civitate, chapter 1, and book 5, chapter 15, and book 6, chapter 1; therefore.

The holy Doctors answer that Latria is a servitude merely voluntary, by which man of his own accord subjects himself to God, which rather makes him more free from sin and establishes him in a lofty state; for to serve God is to reign. And thence you have in what way Religion, which is joined with the fear of God, is free.

You will object secondly: Religion is worship exhibited to God; but worship is not a habit, but an act.

The Saintly Doctor answers first that habits are often made known through acts; and therefore, although Latria or Religion is defined through worship, it does not follow that it is an act.

He answers secondly that Latria is sometimes taken for an act, sometimes for a habit, as frequently happens in the acts of the soul, which have one common name. Whence Aristotle, 1 and 2 Posterior Analytics and 3 de Anima, and the Commentator on 3 de Anima, com. 20, sometimes takes the name Intellect for an act, sometimes for a potency; in the same way D. Anselm speaks of the Will, book de Incarnatione, chapter 10. Similarly D. Augustine, book 10 de Civ., chapter 1, and others.

You will object thirdly: Latria is the same as Piety, as D. Augustine says, book 10 de Civitate, chapter 2; for it is called Theosebia, Piety regarding the worship of God; but piety is not a virtue, but a gift; therefore.

The Saintly Doctor answers from D. Augustine, book 10 (12) de Civitate, cited, that Piety is taken in three ways. In one way for the same thing as Theosebia; and thus it is the same as the worship of God. Secondly Piety is called the duty owed to parents. Thirdly piety is called mercy, which is shown to neighbors in works; it is also the gift of Piety. But principally Piety is called the Virtue by which God is worshipped.

You will object fourthly: To revere God belongs to Fear; therefore Religion is superfluous.

The Saintly Doctor answers that reverence is found both in fear and in honor: for in fear there is a breaking-back upon one's own utility; but in honor there is the witnessing or exhibition of something witnessing to and professing His majesty. But the reverence that belongs to latria is rather of honor than of fear; and it has more the character of virtue, since it consists in the action of exhibiting worship to God, while fear consists in a passion; and this is one difference between the Virtues and the gifts.