On Prayer and The Contemplative Life Part 2

[30] Smith and Wace, _Dict. of Christian Biography_, i. 847.

[31] Fabricius, _Bibliotheca Latina_, _s.v._ Walafridus and Raba.n.u.s.

[32] _Ibid._, _s.v._ Hugo a S. Caro.

QUESTION Lx.x.xI

OF THE VIRTUE OF RELIGION

I. Does the Virtue of Religion Direct a Man To G.o.d Alone?

S. Augustine, _sermon_, cccx.x.xiv. 3 " _on Psalm_ lxxvi. 32 _sermon_, cccxi. 14-15 II. Is Religion a Virtue?

III. Is Religion One Virtue?

IV. Is Religion a Special Virtue Distinct From Others?

V. Is Religion One of the Theological Virtues?

VI. Is Religion To Be Preferred To the Other Moral Virtues?

VII. Has Religion, Or Latria, Any External Acts?

S. Augustine, _of Care for the Dead_, V.

VIII. Is Religion the Same As Sanct.i.ty?

Cardinal Cajetan, on the Distinction Between Sanct.i.ty and Religion

I

Does the Virtue of Religion direct a Man to G.o.d Alone?

Cicero says[33]: "Religion offers internal and external reverence to that Superior Nature which we term the Divine."

S. Isidore says[34]: "A religious man is, as Cicero remarks, so called from _religion_, for he is occupied with and, as it were, reads through again and again (_relegit_) the things that concern Divine wors.h.i.+p."

Thus religion seems to be so called from reading again (_religendo_) things concerning Divine wors.h.i.+p; for such things are to be repeatedly revolved in the mind, according to those words of Proverbs iii. 6: _In all thy ways think on Him._ At the same time _religion_ might be said to be so called because "we ought to choose again (_re-eligere_) those things which through our negligence we have lost," as S. Augustine has noted.[35] Or perhaps it is better derived from "binding again"

(_religando_); thus S. Augustine says[36]: "Let religion bind us once more to the One Almighty G.o.d."

But whether religion be so called from frequent _reading_, or from _fresh election_ of Him Whom we have negligently lost, or from _rebinding_, it properly implies a certain relation to G.o.d. For it is He to Whom we ought to be especially _bound_ as our indefectible principle; to Him must we a.s.siduously direct our _choice_ as our ultimate end; He it is Whom we negligently lose by sin and Whom we must regain by believing in Him and by professing our faith in Him.

But some deny that religion directs a man to G.o.d alone, thus:

1. S. James says[37]: _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._ But _to visit the fatherless and widows_ indicates relation to our neighbour, and _to keep oneself unspotted from this world_ refers to ourselves. Hence religion is not confined to our relations.h.i.+p with G.o.d.

But religion has two sorts of acts. Some belong to it properly and immediately, those acts, namely, which it elicits and by which man is directed to G.o.d alone, as, for instance, to offer Him sacrifice, to adore Him, etc.

But there are other acts which religion produces through the medium of the virtues which it controls, directing them, that is, towards reverence to G.o.d; for that virtue which is concerned with the end directs those virtues which have to do with the means to the end. And in this sense _to visit the fatherless and widows in their tribulation_ is said to be an act of religion because commanded by it, though actually elicited by the virtue of mercy. Similarly _to keep oneself unspotted from this world_ is an act commanded by religion, though elicited by temperance or some other virtue.

2. S. Augustine says[38]: "Since according to the genius of the Latin speech--and that not merely of the unlearned, but even of the most learned--religion is said to be shown towards our human relatives and connexions and intimates, this word 'religion' cannot be used without some ambiguity when applied to the wors.h.i.+p of G.o.d; hence we cannot say with absolute confidence that religion is nought else but the wors.h.i.+p of G.o.d." Religion, then, is not limited to our relation to G.o.d, but embraces, our neighbour as well.

But it is only by an extension of the name "religion" that it is made to embrace our relations towards our human kin, it is not according to the proper signification of the word. Hence S.

Augustine prefaced the words quoted from him above with the remark: "Religion, strictly speaking, seems to mean, not any kind of wors.h.i.+p, but only that of G.o.d."

3. Further, _latria_ seems to come under religion. But S. Augustine says[39]: "_Latria_ is interpreted as service." But we ought to serve not G.o.d only, but our neighbour as well: _By charity of the spirit serve one another._[40] Religion, then, implies relation to our neighbour.

But since a slave implies a master, it follows that where there exists a peculiar and special t.i.tle of dominion there also will be found a peculiar and special ratio of servitude. It is clear, however, that dominion belongs to G.o.d in a peculiar and special fas.h.i.+on, since He it is Who has made all things and Who holds the chief rule over all things. Consequently a special kind of service is due to Him. And this service is by the Greeks designated _latria_, which is, in consequence, properly comprised under "religion."

4. Again, reverence comes under religion. But man has to reverence, not only G.o.d, but his neighbour as well; as Cato says: "Reverence parents."

Hence religion establishes a relation between ourselves and our neighbour as well as between ourselves and G.o.d.

But we are said to reverence those men whom we honour or remember, or to whose presence we resort. So, too, even things which are subject to us are said to be "cultivated" by us (_coli_); thus husbandmen (_agricolae_) are so called because they "cultivate" the fields; the inhabitants of a place, too (_incolae_), are so called because they "cultivate" the spots where they dwell. But since special honour is due to G.o.d as the First Principle of all, a special kind of "cultus"[41] or "reverence" is His due, and this the Greeks call _eusebia_ or _theosebia_, as S. Augustine says.[42]

5. Lastly, all who are in a state of salvation are subject to G.o.d. But not all who are in a state of salvation are called "religious," but those only who bind themselves by certain vows and observances and who undertake to obey certain men. Hence religion does not seem to mean the relations.h.i.+p of subjection of man to G.o.d.

But although, generally speaking, all those who wors.h.i.+p G.o.d can be termed "religious," yet those are specially so called who dedicate their whole lives to the Divine wors.h.i.+p and cut themselves off from worldly occupations.

Thus those are not termed "contemplatives" who merely contemplate, but they who devote their lives to contemplation.

And such men do not subject themselves to men for man's sake, but for G.o.d's, as the Apostle says: _You received me as an Angel of G.o.d, even as Christ Jesus._[43]

_S. Augustine_: We are to abide in Christ! How then shall That not be now our possession Where we are then to abide and Whence we are to draw Life? Let Holy Scripture speak for us lest we should seem in mere conjecture to be saying things contrary to the teaching of the Word of G.o.d. Hear the words of one who knew: _If G.o.d be for us who is against us?_[44] _The Lord_, he says, _is the portion of my inheritance._[45] He saith not: Lord, what wilt Thou give me for mine inheritance? All that Thou canst give me is worthless! Be Thou mine inheritance! Thee do I love! Thee do I wholly love! With all my heart, with all my soul, with all my mind do I love Thee! What, then, shall be my lot? What wilt Thou give me save Thyself? This is to love G.o.d freely. This is to hope for G.o.d from G.o.d. This is to hasten to be filled with G.o.d, to be sated with Him. For He is sufficient for thee; apart from Him nought can suffice thee! (_Sermon_, cccx.x.xiv. 3).

_S. Augustine_: I cried to the Lord with my voice.[46] Many cry to the Lord that they may win riches, that they may avoid losses; they cry that their family may be established, they ask for temporal happiness, for worldly dignities; and, lastly, they cry for bodily health, which is the patrimony of the poor. For these and suchlike things many cry to the Lord; hardly one cries for the Lord Himself! How easy it is for a man to desire all manner of things from the Lord and yet not desire the Lord Himself! As though the gift could be sweeter than the Giver! (_on Ps._ lxxvi.).

_S. Augustine:_ Picture G.o.d as saying to you--He Who re-created you and adopted you: "My son, why is it that day by day you rise and pray, and genuflect, and even strike the ground with your forehead, nay, sometimes even shed tears, while you say to Me: 'My Father, my G.o.d! give me wealth!' If I were to give it to you, you would think yourself of some importance, you would fancy you had gained something very great. Yet because you asked for it you have it. But take care to make good use of it. Before you had it you were humble; now that you have begun to be rich you despise the poor! What kind of a good is that which only makes you worse? For worse you are, since you were bad already. And that it would make you worse you knew not, hence you asked it of Me. I gave it to you and I proved you; you have found--and you are found out! You were hidden when you had nothing. Correct thyself! Vomit up this cupidity!

Take a draught of charity!... Ask of Me better things than these, greater things than these. Ask of Me spiritual things. Ask of Me Myself!" (_Sermon_, cccxi. 14-15).

II

Is Religion a Virtue?

A virtue is that which both renders its possessor, as also his work, good. Hence we must say that every good act comes under virtue. And it is clear that to render to another what is his due has the character of a good act; for by the fact that a man renders to another his due there is established a certain fitting proportion and order between them. But order comes under the ratio of good, just as do measure and species, as S. Augustine establishes.[47] Since, then, it belongs to religion to render to some one, namely, G.o.d, the honour which is His due, it is clear that religion is a virtue.

Some, however, deny this, thus:

1. It belongs to religion to show reverence to G.o.d. But reverence is an act of fear, and fear is a gift.[48] Religion, then, is a gift, not a virtue.

To reverence G.o.d is indeed an act of the gift of fear. But to religion it belongs to do certain things by reason of our reverence for G.o.d. Hence it does not follow that religion is the same thing as the gift of fear, but it is related to it as to a higher principle. For the gifts are superior to the moral virtues.

2. All virtue consists in the free-will, and hence virtue is called an elective or voluntary habit. But _latria_ belongs to religion, and _latria_ implies a certain servitude. Hence religion is not a virtue.

But even a servant can freely give to his master the service that is his due and thus "make a virtue of necessity"[49] by voluntarily paying his debt. And similarly the payment of due service to G.o.d can be an act of virtue according as a man does it voluntarily.

3. Lastly, as is said in Aristotle's _Ethics_,[50] the apt.i.tude for the virtues is implanted in us by nature; hence those things which come under the virtues arise from the dictates of natural reason; but it belongs to religion to offer external reverence to the Divine Nature.

Ceremonial, however, or external reverence, is not due to the dictates of natural reason. Hence religion is not a virtue.

But it is due to the dictates of natural reason that a man does certain things in order to show reverence to G.o.d. That he should do precisely this or that, however, does not come from the dictates of natural reason, but from Divine or human positive law.

III