Part IV (Tertia Pars) Part 42 (2/2)
Reply Obj. 4: The Apostles, led by the inward instinct of the Holy Ghost, handed down to the churches certain instructions which they did not put in writing, but which have been ordained, in accordance with the observance of the Church as practiced by the faithful as time went on. Wherefore the Apostle says (2 Thess. 2:14): ”Stand fast; and hold the traditions which you have learned, whether by word”--that is by word of mouth--”or by our epistle”--that is by word put into writing. Among these traditions is the wors.h.i.+p of Christ's image. Wherefore it is said that Blessed Luke painted the image of Christ, which is in Rome.
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FOURTH ARTICLE [III, Q. 25, Art. 4]
Whether Christ's Cross Should Be Wors.h.i.+pped with the Adoration of _Latria_?
Objection 1: It would seem that Christ's cross should not be wors.h.i.+ped with the adoration of _latria._ For no dutiful son honors that which dishonors his father, as the scourge with which he was scourged, or the gibbet on which he was hanged; rather does he abhor it. Now Christ underwent the most shameful death on the cross; according to Wis. 2:20: ”Let us condemn Him to a most shameful death.” Therefore we should not venerate the cross but rather we should abhor it.
Obj. 2: Further, Christ's humanity is wors.h.i.+ped with the adoration of _latria,_ inasmuch as it is united to the Son of G.o.d in Person. But this cannot be said of the cross. Therefore Christ's cross should not be wors.h.i.+ped with the adoration of _latria._
Obj. 3: Further, as Christ's cross was the instrument of His pa.s.sion and death, so were also many other things, for instance, the nails, the crown, the lance; yet to these we do not show the wors.h.i.+p of _latria._ It seems, therefore, that Christ's cross should not be wors.h.i.+ped with the adoration of _latria._
_On the contrary,_ We show the wors.h.i.+p of _latria_ to that in which we place our hope of salvation. But we place our hope in Christ's cross, for the Church sings:
”Dear Cross, best hope o'er all beside, That cheers the solemn pa.s.sion-tide: Give to the just increase of grace, Give to each contrite sinner peace.”
[*Hymn Vexilla Regis: translation of Father Aylward, O.P.]
Therefore Christ's cross should be wors.h.i.+ped with the adoration of _latria._
_I answer that,_ As stated above (A. 3), honor or reverence is due to a rational creature only; while to an insensible creature, no honor or reverence is due save by reason of a rational nature. And this in two ways. First, inasmuch as it represents a rational nature: secondly, inasmuch as it is united to it in any way whatsoever. In the first way men are wont to venerate the king's image; in the second way, his robe. And both are venerated by men with the same veneration as they show to the king.
If, therefore, we speak of the cross itself on which Christ was crucified, it is to be venerated by us in both ways--namely, in one way in so far as it represents to us the figure of Christ extended thereon; in the other way, from its contact with the limbs of Christ, and from its being saturated with His blood. Wherefore in each way it is wors.h.i.+ped with the same adoration as Christ, viz. the adoration of _latria._ And for this reason also we speak to the cross and pray to it, as to the Crucified Himself. But if we speak of the effigy of Christ's cross in any other material whatever--for instance, in stone or wood, silver or gold--thus we venerate the cross merely as Christ's image, which we wors.h.i.+p with the adoration of _latria,_ as stated above (A. 3).
Reply Obj. 1: If in Christ's cross we consider the point of view and intention of those who did not believe in Him, it will appear as His shame: but if we consider its effect, which is our salvation, it will appear as endowed with Divine power, by which it triumphed over the enemy, according to Col. 2:14, 15: ”He hath taken the same out of the way, fastening it to the cross, and despoiling the princ.i.p.alities and powers, He hath exposed them confidently, in open show, triumphing over them in Himself.” Wherefore the Apostle says (1 Cor. 1:18): ”The Word of the cross to them indeed that perish is foolishness; but to them that are saved--that is, to us--it is the power of G.o.d.”
Reply Obj. 2: Although Christ's cross was not united to the Word of G.o.d in Person, yet it was united to Him in some other way, viz. by representation and contact. And for this sole reason reverence is shown to it.
Reply Obj. 3: By reason of the contact of Christ's limbs we wors.h.i.+p not only the cross, but all that belongs to Christ. Wherefore Damascene says (De Fide Orth. iv, 11): ”The precious wood, as having been sanctified by the contact of His holy body and blood, should be meetly wors.h.i.+ped; as also His nails, His lance, and His sacred dwelling-places, such as the manger, the cave and so forth.” Yet these very things do not represent Christ's image as the cross does, which is called ”the Sign of the Son of Man” that ”will appear in heaven,” as it is written (Matt. 24:30). Wherefore the angel said to the women (Mk. 16:6): ”You seek Jesus of Nazareth, Who was crucified”: he said not ”pierced,” but ”crucified.” For this reason we wors.h.i.+p the image of Christ's cross in any material, but not the image of the nails or of any such thing.
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FIFTH ARTICLE [III, Q. 25, Art. 5]
Whether the Mother of G.o.d Should Be Wors.h.i.+pped with the Adoration of _Latria_?
Objection 1: It would seem that the Mother of G.o.d is to be wors.h.i.+ped with the adoration of _latria._ For it seems that the same honor is due to the king's mother as to the king: whence it is written (3 Kings 2:19) that ”a throne was set for the king's mother, and she sat on His right hand.” Moreover, Augustine [*Sermon on the a.s.sumption, work of an anonymous author] says: ”It is right that the throne of G.o.d, the resting-place of the Lord of Heaven, the abode of Christ, should be there where He is Himself.” But Christ is wors.h.i.+ped with the adoration of _latria._ Therefore His Mother also should be.
Obj. 2: Further, Damascene says (De Fide Orth. iv, 16): ”The honor of the Mother reflects on the Son.” But the Son is wors.h.i.+ped with the adoration of _latria._ Therefore the Mother also.
Obj. 3: Further, Christ's Mother is more akin to Him than the cross.
But the cross is wors.h.i.+ped with the adoration of _latria._ Therefore also His Mother is to be wors.h.i.+ped with the same adoration.
_On the contrary,_ The Mother of G.o.d is a mere creature. Therefore the wors.h.i.+p of _latria_ is not due to her.
_I answer that,_ Since _latria_ is due to G.o.d alone, it is not due to a creature so far as we venerate a creature for its own sake. For though insensible creatures are not capable of being venerated for their own sake, yet the rational creature is capable of being venerated for its own sake. Consequently the wors.h.i.+p of _latria_ is not due to any mere rational creature for its own sake. Since, therefore, the Blessed Virgin is a mere rational creature, the wors.h.i.+p of _latria_ is not due to her, but only that of _dulia_: but in a higher degree than to other creatures, inasmuch as she is the Mother of G.o.d. For this reason we say that not any kind of _dulia_ is due to her, but _hyperdulia._
Reply Obj. 1: The honor due to the king's mother is not equal to the honor which is due to the king: but is somewhat like it, by reason of a certain excellence on her part. This is what is meant by the authorities quoted.
Reply Obj. 2: The honor given to the Mother reflects on her Son, because the Mother is to be honored for her Son's sake. But not in the same way as honor given to an image reflects on its exemplar: because the image itself, considered as a thing, is not to be venerated in any way at all.
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