Chapter 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 (_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 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 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 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).