Part 3 (1/2)

Is Religion One Virtue?

S. Paul says to the Ephesians[51]: _One G.o.d, one faith._ But true religion maintains faith in one G.o.d. Consequently religion is one virtue.

Habits are distinguished according to the divers objects with which they are concerned. But it belongs to religion to show reverence for the One G.o.d for one particular reason, inasmuch, namely, as He is the First Principle, the Creator and Governor of all things; hence we read in Malachi[52]: _If I am a Father, where is my honour?_ for it is the father that produces and governs. Hence it is clear that religion is but one virtue.

But some maintain that religion is not one virtue, thus:

1. By religion we are ordained[53] to G.o.d. But in G.o.d there are Three Persons, and, moreover, divers attributes which are at least distinguishable from one another by reason. But the diverse character of the objects on which they fall suffices to differentiate the virtues.

Hence religion is not one virtue.

But the Three Divine Persons are but One Principle as concerns the creation and the government of things. And consequently They are to be served by one religion. And the divers attributes all concur in the First Principle, for G.o.d produces all and governs all by His Wisdom, His Will, and the power of His Goodness.

Hence religion is but one virtue.

2. One virtue can have but one act; for habits are differentiated according to their acts. But religion has many acts, _e.g._, to wors.h.i.+p, to serve, to make vows, to pray, to make sacrifices, and many other similar things. Consequently religion is not one virtue.

But by one and the same act does man serve G.o.d and wors.h.i.+p Him; for wors.h.i.+p is referred to G.o.d's excellence, to which is due reverence: service regards man's subjection, for by reason of his condition he is bound to show reverence to G.o.d. And under these two heads are comprised all the acts which are attributed to religion; for by them all man makes protestation of the Divine excellence and of his subjection of himself to G.o.d, either by offering Him something, or, again, by taking upon himself something Divine.

3. Further, adoration belongs to religion. But adoration is paid to images for one reason and to G.o.d for another. But since diversity of ”reason” serves to differentiate the virtues, it seems that religion is not one virtue.

But religious wors.h.i.+p is not paid to images considered in themselves as ent.i.ties, but precisely as images bringing G.o.d Incarnate to our mind. Further, regarding an image precisely as an image of some one, we do not stop at it; it carries us on to that which it represents. Hence the fact that religious veneration is paid to images of Christ in no sense means that there are various kinds of _latria_, nor different virtues of religion.

IV

Is Religion a Special Virtue Distinct From Others?

Religion is regarded as a part of Justice, and is distinct from the other parts of Justice.

Since virtue is ordained to what is good, where there exists some special ratio of good there must be some special corresponding virtue.

But the particular good towards which religion is ordained is the showing due honour to G.o.d. Honour, however, is due by reason of some excellency. And to G.o.d belongs pre-eminent excellence, since He in every possible way infinitely transcends all things. Hence special honour is due to Him; just as we note that in human concerns varying honours are due to the varying excellencies of persons; one is the honour of a father, another that of a king, and so on. Hence it is manifest that religion is a special virtue.

Some, however, maintain that religion is not a special virtue distinct from others, thus:

1. S. Augustine says[54]: ”True sacrifice is every work undertaken in order that we may be joined to G.o.d in holy fellows.h.i.+p.” But sacrifice comes under religion. Every work of virtue therefore comes under religion. And consequently it is not a special virtue.

But every work of virtue is said to be a sacrifice in so far as it is directed to showing G.o.d reverence. It does not thence follow that religion is a general virtue, but that it commands all the other virtues.

2. The Apostle says to the Corinthians[55]: _Do all to the glory of G.o.d._ But it belongs to religion to do some things for the glory of G.o.d.

Hence religion is not a special virtue.

But all kinds of acts, in so far as they are done for the glory of G.o.d, come under religion; not, however, as though it elicited them, but inasmuch as it controls them. Those acts, however, come under religion as eliciting them which, by their own specific character, pertain to the service of G.o.d.

3. Lastly, the charity whereby we love G.o.d is not distinct from the charity by which we love our neighbour. But in the _Ethics_[56] it is said: ”To be honoured is akin to being loved.” Hence religion by which G.o.d is honoured is not a specifically distinct virtue from those observances, whether _dulia_ or piety, whereby we honour our neighbour.

Hence it is not a special virtue.

But the object of love is a _good_ thing; whereas the object of honour or reverence is what is _excellent_. But it is G.o.d's Goodness that is communicated to His creatures, not the excellence of His Goodness. Hence while the charity wherewith we love G.o.d is not a distinct virtue from the charity wherewith we love our neighbour, yet the religion whereby we honour G.o.d is distinct from the virtues whereby we honour our neighbour.

V