IV
Is Religion a Special Virtue Distinct From Others?
Religion is regarded as a part of Justice, and is distinct from the other parts of Justice.
Since virtue is ordained to what is good, where there exists some special ratio of good there must be some special corresponding virtue. But the particular good towards which religion is ordained is the showing due honour to God. Honour, however, is due by reason of some excellency. And to God belongs pre-eminent excellence, since He in every possible way infinitely transcends all things. Hence special honour is due to Him; just as we note that in human concerns varying honours are due to the varying excellencies of persons; one is the honour of a father, another that of a king, and so on. Hence it is manifest that religion is a special virtue.
Some, however, maintain that religion is not a special virtue distinct from others, thus:
1. S. Augustine says[54]: "True sacrifice is every work undertaken in order that we may be joined to God in holy fellowship." But sacrifice comes under religion. Every work of virtue therefore comes under religion. And consequently it is not a special virtue.
But every work of virtue is said to be a sacrifice in so far as it is directed to showing God reverence. It does not thence follow that religion is a general virtue, but that it commands all the other virtues.
2. The Apostle says to the Corinthians[55]: Do all to the glory of God. But it belongs to religion to do some things for the glory of God. Hence religion is not a special virtue.
But all kinds of acts, in so far as they are done for the glory of God, come under religion; not, however, as though it elicited them, but inasmuch as it controls them. Those acts, however, come under religion as eliciting them which, by their own specific character, pertain to the service of God.
3. Lastly, the charity whereby we love God is not distinct from the charity by which we love our neighbour. But in the Ethics[56] it is said: "To be honoured is akin to being loved." Hence religion by which God is honoured is not a specifically distinct virtue from those observances, whether dulia or piety, whereby we honour our neighbour. Hence it is not a special virtue.
But the object of love is a good thing; whereas the object of honour or reverence is what is excellent. But it is God's Goodness that is communicated to His creatures, not the excellence of His Goodness. Hence while the charity wherewith we love God is not a distinct virtue from the charity wherewith we love our neighbour, yet the religion whereby we honour God is distinct from the virtues whereby we honour our neighbour.
V
Is Religion One of the Theological Virtues?
Religion is considered a part of Justice, and this is a moral virtue.
Religion is the virtue whereby we offer to God His due honour. Two things have therefore to be considered in religion. First we have to consider what religion offers God, namely, worship: this may be regarded as the material and the object with which religion is concerned. Secondly, we have to consider Him to Whom it is offered, namely, God Himself. Now, when worship is offered to God it is not as though our worshipful acts touched God, though this is the case when we believe God, for by believing in God we touch Him (and we have therefore said elsewhere[57] that God is the object of our faith not simply inasmuch as we believe in God, but inasmuch as we believe God). Due worship, however, is offered to God in that certain acts whereby we worship Him are performed as homage to Him, the offering sacrifice, for instance, and so forth. From all which it is evident that God does not stand to the virtue of religion as its object or as the material with which it is concerned, but as its goal. And consequently religion is not a theological virtue, for the object of these latter is the ultimate end; but religion is a moral virtue, and the moral virtues are concerned with the means to the end.
But some regard religion as a theological virtue, thus:
1. S. Augustine says[58]: "God is worshipped by faith, hope, and charity," and these are theological virtues. But to offer worship to God comes under religion. Therefore religion is a theological virtue.
But it is always the case that a faculty or a virtue whose object is a certain end, controls—by commanding—those faculties or virtues which have to do with those things which are means to that end. But the theological virtues—i.e., faith, hope, and charity—are directly concerned with God as their proper object. And hence they are the cause—by commanding it—of the act of the virtue of religion which does certain things having relation to God. It is in this sense that S. Augustine says that "God is worshipped by faith, hope, and charity."
2. Those are called theological virtues which have God for their object. But religion has God for its object, for it directs us to God alone. Therefore it is a theological virtue.
But religion directs man to God, not indeed as towards its object, but as towards its goal.
3. Lastly, every virtue is either theological or intellectual or moral. But religion is not an intellectual virtue, for its perfection does not consist in the consideration of the truth. Neither is it a moral virtue, for the property of the moral virtues is to steer a middle course betwixt what is superfluous and what is below the requisite; whereas no one can worship God to excess, according to the words of Ecclesiasticus[59]: For He is above all praise. Religion, then, can only be a theological virtue.
But religion is neither an intellectual nor a theological virtue, but a moral virtue, for it is part of justice. And the via media in religion lies, not between the passions, but in a certain harmony which it establishes in the acts which are directed towards God. I say "a certain," not an absolute harmony, for we can never show to God all the worship that is His due; I mean, then, the harmony arising from the consideration of our human powers and of the Divine acceptance of what we offer. Moreover, there can be excess in those things which have to do with the Divine worship; not indeed as regards quantity, but in certain other circumstances, as, for example, when Divine worship is offered to whom it should not, or at times when it should not, or in other unfitting circumstances.
VI
Is Religion to be preferred to the Other Moral Virtues?