VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V.
VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, on the Distinction Between Sanctity and Religion
I
Does the Virtue of Religion direct a Man to God 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 worship." Thus religion seems to be so called from reading again (religendo) things concerning Divine worship; 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 God."
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 God. For it is He to Whom we ought to be especially bound as our indefectible principle; to Him must we assiduously 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 God alone, thus:
1. S. James says[37]: Religion clean and undefiled before God 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 relationship with God.
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 God 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 God; 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 worship of God; hence we cannot say with absolute confidence that religion is nought else but the worship of God." Religion, then, is not limited to our relation to God, 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 worship, but only that of God."
3. Further, latria seems to come under religion. But S. Augustine says[39]: "Latria is interpreted as service." But we ought to serve not God 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 title of dominion there also will be found a peculiar and special ratio of servitude. It is clear, however, that dominion belongs to God in a peculiar and special fashion, 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 God, 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 God.
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 (agricolæ) are so called because they "cultivate" the fields; the inhabitants of a place, too (incolæ), are so called because they "cultivate" the spots where they dwell. But since special honour is due to God 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 God. 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 relationship of subjection of man to God.
But although, generally speaking, all those who worship God can be termed "religious," yet those are specially so called who dedicate their whole lives to the Divine worship 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 God's, as the Apostle says: You received me as an Angel of God, 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 God. Hear the words of one who knew: If God 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