Part III (Secunda Secundae) Part 126 (1/2)

_I answer that,_ As stated above (Q. 58, A. 3; I-II, Q. 55, AA. 3, 4) ”a virtue is that which makes its possessor good, and his act good likewise,” wherefore we must needs say that every good act belongs to a virtue. Now it is evident that to render anyone his due has the aspect of good, since by rendering a person his due, one becomes suitably proportioned to him, through being ordered to him in a becoming manner. But order comes under the aspect of good, just as mode and species, according to Augustine (De Nat. Boni iii). Since then it belongs to religion to pay due honor to someone, namely, to G.o.d, it is evident that religion is a virtue.

Reply Obj. 1: To pay reverence to G.o.d is an act of the gift of fear. Now it belongs to religion to do certain things through reverence for G.o.d. Hence it follows, not that religion is the same as the gift of fear, but that it is referred thereto as to something more excellent; for the gifts are more excellent than the moral virtues, as stated above (Q. 9, A. 1, ad 3; I-II, Q. 68, A. 8).

Reply Obj. 2: Even a slave can voluntarily do his duty by his master, and so ”he makes a virtue of necessity” [*Jerome, Ep. liv, ad Furiam.], by doing his duty voluntarily. In like manner, to render due service to G.o.d may be an act of virtue, in so far as man does so voluntarily.

Reply Obj. 3: It belongs to the dictate of natural reason that man should do something through reverence for G.o.d. But that he should do this or that determinate thing does not belong to the dictate of natural reason, but is established by Divine or human law.

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THIRD ARTICLE [II-II, Q. 81, Art. 3]

Whether Religion Is One Virtue?

Objection 1: It would seem that religion is not one virtue. Religion directs us to G.o.d, as stated above (A. 1). Now in G.o.d there are three Persons; and also many attributes, which differ at least logically from one another. Now a logical difference in the object suffices for a difference of virtue, as stated above (Q. 50, A. 2, ad 2).

Therefore religion is not one virtue.

Obj. 2: Further, of one virtue there is seemingly one act, since habits are distinguished by their acts. Now there are many acts of religion, for instance to wors.h.i.+p, to serve, to vow, to pray, to sacrifice and many such like. Therefore religion is not one virtue.

Obj. 3: Further, adoration belongs to religion. Now adoration is paid to images under one aspect, and under another aspect to G.o.d Himself.

Since, then, a difference of aspect distinguishes virtues, it would seem that religion is not one virtue.

_On the contrary,_ It is written (Eph. 4:5): ”One G.o.d [Vulg.: 'Lord'], one faith.” Now true religion professes faith in one G.o.d.

Therefore religion is one virtue.

_I answer that,_ As stated above (I-II, Q. 54, A. 2, ad 1), habits are differentiated according to a different aspect of the object. Now it belongs to religion to show reverence to one G.o.d under one aspect, namely, as the first principle of the creation and government of things. Wherefore He Himself says (Malach. 1:6): ”If ... I be a father, where is My honor?” For it belongs to a father to beget and to govern. Therefore it is evident that religion is one virtue.

Reply Obj. 1: The three Divine Persons are the one principle of the creation and government of things, wherefore they are served by one religion. The different aspects of the attributes concur under the aspect of first principle, because G.o.d produces all things, and governs them by the wisdom, will and power of His goodness. Wherefore religion is one virtue.

Reply Obj. 2: By the one same act man both serves and wors.h.i.+ps G.o.d, for wors.h.i.+p regards the excellence of G.o.d, to Whom reverence is due: while service regards the subjection of man who, by his condition, is under an obligation of showing reverence to G.o.d. To these two belong all acts ascribed to religion, because, by them all, man bears witness to the Divine excellence and to his own subjection to G.o.d, either by offering something to G.o.d, or by a.s.suming something Divine.

Reply Obj. 3: The wors.h.i.+p of religion is paid to images, not as considered in themselves, nor as things, but as images leading us to G.o.d incarnate. Now movement to an image as image does not stop at the image, but goes on to the thing it represents. Hence neither _latria_ nor the virtue of religion is differentiated by the fact that religious wors.h.i.+p is paid to the images of Christ.

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FOURTH ARTICLE [II-II, Q. 81, Art. 4]

Whether Religion Is a Special Virtue, Distinct from the Others?

Objection 1: It would seem that religion is not a special virtue distinct from the others. Augustine says (De Civ. Dei x, 6): ”Any action whereby we are united to G.o.d in holy fellows.h.i.+p, is a true sacrifice.” But sacrifice belongs to religion. Therefore every virtuous deed belongs to religion; and consequently religion is not a special virtue.

Obj. 2: Further, the Apostle says (1 Cor. 10:31): ”Do all to the glory of G.o.d.” Now it belongs to religion to do anything in reverence of G.o.d, as stated above (A. 1, ad 2; A. 2). Therefore religion is not a special virtue.

Obj. 3: Further, the charity whereby we love G.o.d is not distinct from the charity whereby we love our neighbor. But according to _Ethic._ viii, 8 ”to be honored is almost to be loved.” Therefore the religion whereby we honor G.o.d is not a special virtue distinct from observance, or _dulia,_ or piety whereby we honor our neighbor.

Therefore religion is not a special virtue.

_On the contrary,_ It is reckoned a part of justice, distinct from the other parts.

_I answer that,_ Since virtue is directed to the good, wherever there is a special aspect of good, there must be a special virtue. Now the good to which religion is directed, is to give due honor to G.o.d.

Again, honor is due to someone under the aspect of excellence: and to G.o.d a singular excellence is competent, since He infinitely surpa.s.ses all things and exceeds them in every way. Wherefore to Him is special honor due: even as in human affairs we see that different honor is due to different personal excellences, one kind of honor to a father, another to the king, and so on. Hence it is evident that religion is a special virtue.

Reply Obj. 1: Every virtuous deed is said to be a sacrifice, in so far as it is done out of reverence of G.o.d. Hence this does not prove that religion is a general virtue, but that it commands all other virtues, as stated above (A. 1, ad 1).