Page 7 of 68
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[Pg 31] 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.[Pg 32]
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 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 God freely. This is to hope for God from God. This is to hasten to be filled with God, to be sated with Him. For He is sufficient for thee; apart from Him nought can suffice thee! (Sermon, cccxxxiv. 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[Pg 33] 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 God 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 God! 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).[Pg 34]
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, God, the honour which is His due, it is clear that religion is a virtue.
