On Prayer and The Contemplative Life. Saint Aquinas Thomas

religion are put first, as though they were of primary importance. But the order of the commandments is proportioned to the order of the virtues; for the commandments of the Law fall upon the acts of the virtues. Hence religion is chief among the moral virtues.

      The means to an end derive their goodness from their relation to that end; hence the more nigh they are to the end the better they are. But the moral virtues are concerned with those things which are ordained to God as their goal. And religion approaches more nearly to God than do the other moral virtues, inasmuch as it is occupied with those things which are directly and immediately ordained to the Divine honour. Hence religion is the chief of the moral virtues.

      Some, however, deny that religion is pre-eminent among the moral virtues, thus:

      1. The perfection of a moral virtue lies in this, that it keeps the due medium.[61] But religion fails to attain the medium of justice, for it does not render to God anything absolutely equal to Him. Hence religion is not better than the other moral virtues.

      But the praiseworthiness of a virtue lies in the will, not in the power. Hence to fall short of equality—which is the midpath of justice—for lack of power, does not make virtue less praiseworthy, provided the deficiency is not due to the will.

      2. Again, in our service of men a thing seems to be praiseworthy in proportion to the need of him whom we assist; hence it is said in Isaias:[62] Deal thy bread to the hungry. But God needs nothing that we can offer Him, according to the Psalmist: I have said: Thou art my God, for Thou hast no need of my goods.[63] Hence religion seems to be less praiseworthy than the other virtues, for by them man is succoured.

      But in the service we render to another for his profit, that is the more praiseworthy which is rendered to the most needy, because it is of greater profit to him. But no service is rendered to God for His profit—for His glory, indeed, but for our profit.

      3. Lastly, the greater the necessity for doing a thing the less worthy it is of praise, according to the words: For if I preach the Gospel, it is no glory to me, for a necessity lieth upon me.[64] But the greater the debt the greater the necessity. Since, then, the service which man offers to God is the greatest of debts, it would appear that religion is the least praiseworthy of all human virtues.

      Where necessity comes in the glory of supererogation is non-existent; but the merit of the virtue is not thereby excluded, provided the will be present. Consequently the argument does not follow.

VII

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Has Religion, That is Latria,[65] any External Acts?

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      In Ps. lxxxiii. 3 it is said: My heart and my flesh have rejoiced in the living God. Now interior acts belong to the heart, and in the same way exterior acts are referred to the members of the body. It appears, then, that God is to be worshipped by exterior as well as by interior acts.

      We do not show reverence and honour to God for His own sake—for He in Himself is filled with glory to which nought can be added by any created thing—but for our own sakes. For by the fact that we reverence and honour God our minds are subjected to Him, and in that their perfection lies; for all things are perfected according as they are subjected to that which is superior to them—the body, for instance, when vivified by the soul, the air when illumined by the sun. Now the human mind needs—if it would be united to God—the guidance of the things of sense; for, as the Apostle says to the Romans[66]: The invisible things of Him are clearly seen, being understood by the things that are made. Hence in the Divine worship it is necessary to make use of certain corporal acts, so that by their means, as by certain signs, man's mind may be stirred up to those spiritual acts whereby it is knit to God. Consequently religion has certain interior acts which are its chief ones and which essentially belong to it; but it has also external acts which are secondary and which are subordinated to the interior acts.

      Some deny, however, that exterior acts belong to religion or latria, thus:

      1. In S. John iv. 24 we read: For God is a Spirit, and they that adore Him must adore Him in spirit and in truth. External acts belong, however, rather to the body than to the spirit. Consequently religion, which comprises adoration, has no exterior acts, but only interior.