Dist. 9, Art. 2, Q. 2
Book III: On the Incarnation of the Word · Distinction 9
Quaestio II. Utrum latria sit virtus generalis, vel specialis.
Secundo quaeritur, utrum latria sit virtus generalis, vel specialis. Et quod sit specialis, videtur.
1. Virtus, quae habet obiectum speciale, est virtus specialis1 (Fundamenta); sed latria est huiusmodi: ergo est virtus specialis.
2. Item, circa actum specialem consistit virtus specialis; sed adoratio est actus specialis: ergo circa ipsum consistit virtus specialis; haec autem est latria: ergo etc.
3. Item, sicut difficile est credere in summam veritatem, sic et honorare summam maiestatem: si ergo habemus virtutem specialem, qua credimus in primam veritatem, scilicet fidem2, sic et, qua honoramus summam maiestatem; haec autem non est nisi latria: ergo latria est virtus specialis.
4. Item, latria et idololatria sunt opposita; sed idololatria est vitium speciale: ergo ab oppositis latria est virtus specialis3.
Sed contra: (Ad oppositum) 1. Augustinus in Enchiridio4: «Si quaeritur: quo modo colitur Deus? respondeo: fide et spe et caritate»; sed virtus, qua colitur Deus, est ipsa latria: ergo latria comprehendit in se fidem et spem et caritatem: ergo latria non est virtus specialis, sed generalis.
2. Item, Augustinus, decimi de Civitate Dei sexto capitulo5: «Verum sacrificium est omne opus, quod geritur, ut sancta societate iungamur Deo»; sed sacrificium est cultus soli Deo debitus, sicut ibidem dicit Augustinus; hoc autem est ipsius latriae offerre: ergo videtur, quod omne opus bonum sit latriae: ergo latria est virtus generalis.
3. Item, quicumque obedit Deo, servit Deo6; sed servitus soli Deo debita est latria: ergo omnis actus, quo Deo obedimus, est actus latriae: igitur latria se extendit ad actum omnis virtutis et praecepti: igitur non est virtus specialis, sed generalis.
4. Item, quaecumque facit quis ad gloriam Dei, facit ad cultum Dei; sed omnia quaecumque bene facimus, facimus ad gloriam Dei, ut dicit Apostolus primae ad Corinthios decimo7: Omnia in gloriam Dei facite: ergo omne opus laudabile est opus latriae: igitur latria videtur esse generalis habitus ad omnes virtutes.
### Conclusio. Latria, quatenus respicit Deum non solum sub ratione finis et obiecti, sed etiam sub ratione honorabilis, est virtus specialis.
Respondeo: Dicendum, quod latria nominat habitum, nominat etiam cultum Dei, ad quem ille habitus ordinatur8. Cultus autem Dei potest accipi tripliciter: generaliter et proprie et magis proprie (Cultus Dei dicitur tripliciter). Uno modo dicitur cultus actus directus in Deum sub ratione finis; sic est omnis virtutis. Alio modo dicitur cultus Dei actus in Deum directus non solum ratione finis, sed etiam obiecti; sic est virtutum theologicarum. Tertio modo cultus Dei dicitur magis proprie actus directus in Deum non solum sub ratione finis et obiecti, sed etiam sub ratione honorabilis; et talis actus est actus adorationis; et sic est virtutis specialis, et hoc modo est ipsius latriae (Conclusio). — Sicut enim idololatria non dicitur quodcumque peccatum, sed illud quo creatura adoratur; sic latria non dicitur quicumque habitus, sed ille, secundum quem cultus adorationis9 exhibetur. — Et ideo concedendum est, quod latria est specialis virtus, propter hoc quod ad ipsam spectat cultus Dei, secundum quod dicitur magis proprie, videlicet pro ipsa adoratione. Et concedendae sunt rationes ad hoc inductae.
Ad argumenta pro parte negativa:
Ad 2. Ad10 illud quod obiicitur in contrarium, quod sacrificium offertur Deo in quolibet bono opere (Solutio oppositorum); dicendum, quod sicut cultus Dei multipliciter dicitur, sic et sacrificium. Est enim sacrificium bonae operationis, et sacrificium devotae orationis, et sacrificium immolationis (Triplex sacrificium). Primum est virtutum omnium; secundum virtutum theologicarum; tertium spectat ad ipsam latriam. Ipsius enim latriae est sacrificium offerre Deo;
et hoc sacrificium soli Deo debetur, sicut dicit Augustinus, et latria dicit cultum soli Deo debitum.
Ad 1. Ad illud quod obiicitur, quod Deus colitur fide, spe et caritate; dicendum, quod cultus Dei non accipitur11 ita stricte, sicut in definitione latriae, ut praetactum est; et ideo non sequitur, quod latria sit generalis virtus ad tres virtutes theologicas.
Ad 3. Ad illud quod obiicitur, quod omnis qui obedit Deo, servit Deo; dicendum, quod verum est; ex hoc tamen non sequitur, quod omnis obedientia sit latria, quia obedientia non solum dicit servitutem debitam ipsi Deo, sed etiam servitutem his qui sunt loco Dei, ut praelatis. Latria autem dicit servitutem soli Deo debitam; et ideo ratio illa non valet, sed peccat secundum consequens12.
Ad 4. Ad illud quod obiicitur, quod omnia quaecumque fiunt ad gloriam Dei, fiunt ad cultum Dei; patet responsio per iam dicta, quoniam cultus accipitur ibi generaliter pro actu ordinato in Deum tanquam in finem, in definitione autem latriae accipitur magis proprie, secundum quod dictum est.
I. In conclusione omnes consentiunt; sed in ea probanda a diversis diversae distinctiones adhibentur. Ita S. Thomas (hic q. I. a. I. quaestiunc. 2; cfr. S. II. II. q. 81. a. I.) quatuor modos distinguit, quibus intelligi possit virtus generalis, scilicet primo, quatenus est quoad suam essentiam quasi universalis; secundo, quatenus ab ea dependent aliae virtutes, quibus est quasi causa; tertio, quatenus operatur circa actus omnium virtutum movendo per imperium; quarto, quatenus ad eam concurrunt aliae virtutes, ut ipsa sit quasi totum integrale, comprehendens multa. Idem resolvit, quod secundum duos priores modos latria sit virtus specialis; secundum duos alios modos autem possit dici generalis. — Praeter S. Thomam cfr. B. Albert., de hac et seq. q. hic a. 3. — Petr. a Tar., hic q. 1. a. 1. quaestiunc. 3. — Richard. a Med., hic a. I. q. 2. — Aegid. R., hic q. 1. a. 2.
II. In conclusionibus sequentis (3.) quaestionis antiqui magistri consentiunt. De ea tractant: S. Thom., loc. cit. quaestiunc. 3. 4; cfr. S. II. II. q. 81. a. 5. — Petr. a Tar., loc. cit. quaestiunc. 4. 5. — Richard. a Med., loc. cit. q. 3. 4. — Aegid. R., loc. cit. a. I.
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Question II. Whether latria is a general virtue or a special one.
Secondly it is asked whether latria is a general virtue or a special one. And that it is special seems to be the case.
1. A virtue which has a special object is a special virtue1 (Foundations); but latria is of this kind: therefore it is a special virtue.
2. Likewise, a special virtue consists about a special act; but adoration is a special act: therefore a special virtue consists about it; but this is latria: therefore, etc.
3. Likewise, just as it is difficult to believe in the highest truth, so also to honor the highest majesty: if therefore we have a special virtue by which we believe in the first truth, namely faith2, so also one by which we honor the highest majesty; but this is none other than latria: therefore latria is a special virtue.
4. Likewise, latria and idolatry are opposites; but idolatry is a special vice: therefore from opposites latria is a special virtue3.
On the contrary: (To the opposite) 1. Augustine in the Enchiridion4: «If it is asked, in what manner is God worshipped? I answer: by faith and hope and charity»; but the virtue by which God is worshipped is latria itself: therefore latria comprehends within itself faith and hope and charity: therefore latria is not a special virtue, but a general one.
2. Likewise, Augustine, in the sixth chapter of the tenth book of the City of God5: «A true sacrifice is every work which is done in order that we may be joined to God in a holy society»; but a sacrifice is the worship owed to God alone, as Augustine says in the same place; but to offer this belongs to latria itself: therefore it seems that every good work belongs to latria: therefore latria is a general virtue.
3. Likewise, whoever obeys God, serves God6; but the servitude owed to God alone is latria: therefore every act by which we obey God is an act of latria: therefore latria extends itself to the act of every virtue and precept: therefore it is not a special virtue, but a general one.
4. Likewise, whatever anyone does for the glory of God, he does for the worship of God; but whatever we do well, we do for the glory of God, as the Apostle says in the tenth chapter of the first letter to the Corinthians7: Do all things for the glory of God: therefore every praiseworthy work is a work of latria: therefore latria seems to be a general habit toward all the virtues.
### Conclusion. Latria, inasmuch as it regards God not only under the aspect of end and object, but also under the aspect of the honorable, is a special virtue.
I respond: It must be said that latria names a habit, and also names the worship of God, to which that habit is ordered8. Now the worship of God can be taken in three ways: generally, and properly, and more properly (The worship of God is said in three ways). In one way worship is called an act directed toward God under the aspect of end; thus it belongs to every virtue. In another way the worship of God is called an act directed toward God not only by reason of the end, but also of the object; thus it belongs to the theological virtues. In a third way the worship of God is called, more properly, an act directed toward God not only under the aspect of end and object, but also under the aspect of the honorable; and such an act is the act of adoration; and thus it belongs to a special virtue, and in this way it belongs to latria itself (Conclusion). — For just as idolatry is not said of any sin whatever, but of that by which a creature is adored; so latria is not said of any habit whatever, but of that according to which the worship of adoration9 is rendered. — And therefore it must be granted that latria is a special virtue, on account of the fact that the worship of God belongs to it, according as it is said more properly, namely for adoration itself. And the reasons adduced for this are to be granted.
Replies to the arguments for the negative part:
To 2. To10 that which is objected to the contrary, that a sacrifice is offered to God in every good work (Solution of the opposing arguments); it must be said that just as the worship of God is said in many ways, so also is sacrifice. For there is a sacrifice of good action, and a sacrifice of devout prayer, and a sacrifice of immolation (Threefold sacrifice). The first belongs to all the virtues; the second to the theological virtues; the third pertains to latria itself. For it belongs to latria to offer sacrifice to God;
and this sacrifice is owed to God alone, as Augustine says, and latria signifies the worship owed to God alone.
To 1. To that which is objected, that God is worshipped by faith, hope, and charity; it must be said that the worship of God is not taken11 so strictly as in the definition of latria, as has been touched upon; and therefore it does not follow that latria is a virtue general to the three theological virtues.
To 3. To that which is objected, that everyone who obeys God serves God; it must be said that this is true; yet from this it does not follow that all obedience is latria, because obedience signifies not only the servitude owed to God himself, but also the servitude owed to those who are in the place of God, such as prelates. But latria signifies the servitude owed to God alone; and therefore that argument does not hold, but errs by way of the consequent12.
To 4. To that which is objected, that whatever things are done for the glory of God are done for the worship of God; the response is clear from what has already been said, since worship is there taken generally for an act ordered toward God as toward an end, but in the definition of latria it is taken more properly, according as has been said.
I. In the conclusion all agree; but in proving it different distinctions are employed by different authors. Thus St. Thomas (here q. I, a. I, subquestion 2; cf. Summa II-II, q. 81, a. I) distinguishes four ways in which a general virtue can be understood, namely: first, inasmuch as it is, with respect to its essence, as it were universal; second, inasmuch as other virtues depend upon it, to which it is as it were a cause; third, inasmuch as it operates about the acts of all the virtues by moving them through command; fourth, inasmuch as other virtues concur toward it, so that it is as it were an integral whole, comprehending many things. He likewise resolves that according to the two former ways latria is a special virtue; but according to the two other ways it can be called general. — Besides St. Thomas, cf. Blessed Albert, on this and the following question, here a. 3. — Peter of Tarentaise, here q. 1, a. 1, subquestion 3. — Richard of Mediavilla, here a. I, q. 2. — Giles of Rome, here q. 1, a. 2.
II. In the conclusions of the following (3rd) question the ancient masters agree. On it treat: St. Thomas, in the cited place, subquestions 3 and 4; cf. Summa II-II, q. 81, a. 5. — Peter of Tarentaise, in the cited place, subquestions 4 and 5. — Richard of Mediavilla, in the cited place, q. 3 and 4. — Giles of Rome, in the cited place, a. I.
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- De principiis, secundum quae virtutum differentia attenditur, ut sunt obiectum, actus etc. cfr. infra d. 33. q. 2. — Post obiectum speciale cod. O addit scilicet Deum, quia ei soli debetur.On the principles according to which the difference of the virtues is determined, such as object, act, etc., cf. below, d. 33, q. 2. — After a special object codex O adds namely God, because it is owed to him alone.
- De qua vide infra d. 23. a. I. q. I. — Paulo ante pro si ergo cod. bb sicut ergo.On which see below, d. 23, a. I, q. I. — A little before, for if therefore codex bb has just as therefore.
- Cfr. Aristot., V. Ethic. c. I. seq., ubi simile arg. de iustitia instituitur et etiam docetur, quod «saepe quidem contrarius habitus ex contrario... agnoscitur».Cf. Aristotle, Ethics V, c. 1 f., where a similar argument is set up concerning justice, and it is also taught that «often indeed a contrary habit is recognized from its contrary».
- Cap. 2. seq. n. I.Chapter 2 f., n. 1.
- In originali legitur sic: «Verum... quod agitur, ut sancta societate inhaereamus Deo». Pro sancta societate edd. 1, 2 cum bene multis codd. facta societate. — Altera quae memoratur Augustini sententia habetur loc. cit. c. 5, et sic sonat: Sacrificium certe nullus hominum est, qui audeat dicere deberi nisi Deo. Multa denique de cultu divino usurpata sunt, quae honoribus deferrentur humanis... quis vero sacrificandum censuit, nisi ei quem Deum aut scivit aut putavit aut finxit?In the original it reads thus: «A true [sacrifice]... which is done, that we may cleave to God in a holy society». For holy society editions 1, 2 with a good many codices read a society made. — The other saying of Augustine that is mentioned is found in the cited place, c. 5, and runs thus: Certainly there is no one among men who would dare to say that sacrifice is owed except to God. Finally, many things drawn from divine worship have been usurped to be given as human honors... but who judged that one ought to sacrifice, except to him whom he either knew or supposed or feigned to be God?
- Rom. 6, 16: Nescitis, quoniam cui exhibetis vos servos ad obediendum, servi estis eius cui obeditis etc.? — Quantum ad secundam conclusionem respiciantur illa verba Luc. 17, 10: Sic et vos, cum feceritis quae praecepta sunt vobis, dicite: Servi inutiles sumus etc.Rom. 6:16: Know you not, that to whom you yield yourselves servants to obey, his servants you are whom you obey, etc.? — As regards the second conclusion, let those words of Luke 17:10 be considered: So you also, when you shall have done all these things that are commanded you, say: We are unprofitable servants, etc.
- Vers. 31.Verse 31.
- Cfr. q. praeced. in corp. — Mox pro potest accipi cod. f. habet accipitur, et dein post dicitur cultus codd. A S U subiiciunt Dei. Paulo inferius post sed etiam obiecti cod. O addit immediate.Cf. the preceding question, in the body. — Shortly after, for can be taken codex f has is taken, and then after the worship is called codices A S U add of God. A little below, after but also of the object codex O adds immediately.
- Vat. hic inserit Deo.The Vatican edition here inserts to God.
- Nota, quod secundum codd. ordo solutionum 1. et 2. mutatur.Note that, according to the codices, the order of solutions 1 and 2 is changed.
- Vat. addit ibi ab Augustino.The Vatican edition adds there, by Augustine.
- Cfr. supra pag. 99, nota 7.Cf. above, p. 99, note 7. ---