Part III (Secunda Secundae) Part 125 (2/2)
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FIRST ARTICLE [II-II, Q. 81, Art. 1]
Whether Religion Directs Man to G.o.d Alone?
Objection 1: It would seem that religion does not direct man to G.o.d alone. It is written (James 1:27): ”Religion clean and undefiled before G.o.d and the Father is this, to visit the fatherless and widows in their tribulation, and to keep oneself unspotted from this world.”
Now ”to visit the fatherless and widows” indicates an order between oneself and one's neighbor, and ”to keep oneself unspotted from this world” belongs to the order of a man within himself. Therefore religion does not imply order to G.o.d alone.
Obj. 2: Further, Augustine says (De Civ. Dei x, 1) that ”since in speaking Latin not only unlettered but even most cultured persons ere wont to speak of religion as being exhibited, to our human kindred and relations as also to those who are linked with us by any kind of tie, that term does not escape ambiguity when it is a question of Divine wors.h.i.+p, so that we be able to say without hesitation that religion is nothing else but the wors.h.i.+p of G.o.d.” Therefore religion signifies a relation not only to G.o.d but also to our kindred.
Obj. 3: Further, seemingly _latria_ pertains to religion. Now ”_latria_ signifies servitude,” as Augustine states (De Civ. Dei x, 1). And we are bound to serve not only G.o.d, but also our neighbor, according to Gal. 5:13, ”By charity of the spirit serve one another.”
Therefore religion includes a relation to one's neighbor also.
Obj. 4: Further, wors.h.i.+p belongs to religion. Now man is said to wors.h.i.+p not only G.o.d, but also his neighbor, according to the saying of Cato [*Dionysius Cato, Breves Sententiae], ”Wors.h.i.+p thy parents.”
Therefore religion directs us also to our neighbor, and not only to G.o.d.
Obj. 5: Further, all those who are in the state of grace are subject to G.o.d. Yet not all who are in a state of grace are called religious, but only those who bind themselves by certain vows and observances, and to obedience to certain men. Therefore religion seemingly does not denote a relation of subjection of man to G.o.d.
_On the contrary,_ Tully says (Rhet. ii, 53) that ”religion consists in offering service and ceremonial rites to a superior nature that men call divine.”
_I answer that,_ as Isidore says (Etym. x), ”according to Cicero, a man is said to be religious from _religio,_ because he often ponders over, and, as it were, reads again (_relegit_), the things which pertain to the wors.h.i.+p of G.o.d,” so that religion would seem to take its name from reading over those things which belong to Divine wors.h.i.+p because we ought frequently to ponder over such things in our hearts, according to Prov. 3:6, ”In all thy ways think on Him.”
According to Augustine (De Civ. Dei x, 3) it may also take its name from the fact that ”we ought to seek G.o.d again, whom we had lost by our neglect” [*St. Augustine plays on the words _reeligere,_ i.e. to choose over again, and _negligere,_ to neglect or despise.]. Or again, religion may be derived from _religare_ (to bind together), wherefore Augustine says (De Vera Relig. 55): ”May religion bind us to the one Almighty G.o.d.” However, whether religion take its name from frequent reading, or from a repeated choice of what has been lost through negligence, or from being a bond, it denotes properly a relation to G.o.d. For it is He to Whom we ought to be bound as to our unfailing principle; to Whom also our choice should be resolutely directed as to our last end; and Whom we lose when we neglect Him by sin, and should recover by believing in Him and confessing our faith.
Reply Obj. 1: Religion has two kinds of acts. Some are its proper and immediate acts, which it elicits, and by which man is directed to G.o.d alone, for instance, sacrifice, adoration and the like. But it has other acts, which it produces through the medium of the virtues which it commands, directing them to the honor of G.o.d, because the virtue which is concerned with the end, commands the virtues which are concerned with the means. Accordingly ”to visit the fatherless and widows in their tribulation” is an act of religion as commanding, and an act of mercy as eliciting; and ”to keep oneself unspotted from this world” is an act of religion as commanding, but of temperance or of some similar virtue as eliciting.
Reply Obj. 2: Religion is referred to those things one exhibits to one's human kindred, if we take the term religion in a broad sense, but not if we take it in its proper sense. Hence, shortly before the pa.s.sage quoted, Augustine says: ”In a stricter sense religion seems to denote, not any kind of wors.h.i.+p, but the wors.h.i.+p of G.o.d.”
Reply Obj. 3: Since servant implies relation to a lord, wherever there is a special kind of lords.h.i.+p there must needs be a special kind of service. Now it is evident that lords.h.i.+p belongs to G.o.d in a special and singular way, because He made all things, and has supreme dominion over all. Consequently a special kind of service is due to Him, which is known as _latria_ in Greek; and therefore it belongs to religion.
Reply Obj. 4: We are said to wors.h.i.+p those whom we honor, and to cultivate [*In the Latin the same word _colere_ stands for ”wors.h.i.+p”
and ”cultivate”] a man's memory or presence: we even speak of cultivating things that are beneath us, thus a farmer (_agricola_) is one who cultivates the land, and an inhabitant (_incola_) is one who cultivates the place where he dwells. Since, however, special honor is due to G.o.d as the first principle of all things, to Him also is due a special kind of wors.h.i.+p, which in Greek is _Eusebeia_ or _Theosebeia_, as Augustine states (De Civ. Dei x, 1).
Reply Obj. 5: Although the name ”religious” may be given to all in general who wors.h.i.+p G.o.d, yet in a special way religious are those who consecrate their whole life to the Divine wors.h.i.+p, by withdrawing from human affairs. Thus also the term ”contemplative” is applied, not to those who contemplate, but to those who give up their whole lives to contemplation. Such men subject themselves to man, not for man's sake but for G.o.d's sake, according to the word of the Apostle (Gal. 4:14), ”You ... received me as an angel of G.o.d, even as Christ Jesus.”
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SECOND ARTICLE [II-II, Q. 81, Art. 2]
Whether Religion Is a Virtue?
Objection 1: It would seem that religion is not a virtue. Seemingly it belongs to religion to pay reverence to G.o.d. But reverence is an act of fear which is a gift, as stated above (Q. 19, A. 9). Therefore religion is not a virtue but a gift.
Obj. 2: Further, every virtue is a free exercise of the will, wherefore it is described as an ”elective” or voluntary ”habit”
[*Ethic. ii, 6]. Now, as stated above (A. 1, ad 3) _latria_ belongs to religion, and _latria_ denotes a kind of servitude. Therefore religion is not a virtue.
Obj. 3: Further, according to _Ethic._ ii, 1, apt.i.tude for virtue is in us by nature, wherefore things pertaining to virtue belong to the dictate of natural reason. Now, it belongs to religion ”to offer ceremonial wors.h.i.+p to the G.o.dhead” [*Cf. A. 1], and ceremonial matters, as stated above (I-II, Q. 99, A. 3, ad 2; Q. 101), do not belong to the dictate of natural reason. Therefore religion is not a virtue.
_On the contrary,_ It is enumerated with the other virtues, as appears from what has been said above (Q. 80).
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