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Deinde considerandum est de exterioribus actibus latriae.
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| Ad primum sic proceditur. Videtur quod adoratio non sit actus latriae sive religionis. Cultus enim religionis soli Deo debetur. Sed adoratio non debetur soli Deo, legitur enim Gen. XVIII quod Abraham adoravit Angelos; et III Reg. I dicitur quod Nathan propheta, ingressus ad regem David, adoravit eum pronus in terram. Ergo adoratio non est actus religionis. | Objection 1: It would seem that adoration is not an act of latria or religion. The worship of religion is due to God alone. But adoration is not due to God alone: since we read (Gn. 18:2) that Abraham adored the angels; and (3 Kgs. 1:23) that the prophet Nathan, when he was come in to king David, "worshiped him bowing down to the ground." Therefore adoration is not an act of religion. |
| Praeterea, religionis cultus debetur Deo prout in ipso beatificamur, ut patet per Augustinum, in X de Civ. Dei. Sed adoratio debetur ei ratione maiestatis, quia super illud Psalm., adorate dominum in atrio sancto eius, dicit Glossa, de his atriis venitur in atrium ubi maiestas adoratur. Ergo adoratio non est actus latriae. | Objection 2: Further, the worship of religion is due to God as the object of beatitude, according to Augustine (De Civ. Dei x, 3): whereas adoration is due to Him by reason of His majesty, since a gloss on Ps. 28:2, "Adore ye the Lord in His holy court," says: "We pass from these courts into the court where we adore His majesty." Therefore adoration is not an act of latria. |
| Praeterea, unius religionis cultus tribus personis debetur. Non autem una adoratione adoramus tres personas, sed ad invocationem trium personarum singulariter genu flectimus. Ergo adoratio non est actus latriae. | Objection 3: Further, the worship of one same religion is due to the three Persons. But we do not adore the three Persons with one adoration, for we genuflect at each separate invocation of Them [*At the adoration of the Cross, on Good Friday]. Therefore adoration is nol an act of latria. |
| Sed contra est quod Matth. IV inducitur, dominum Deum tuum adorabis, et illi soli servies. | On the contrary, are the words quoted Mt. 4:10: "The Lord thy God shalt thou adore and Him only shalt thou serve." |
| Respondeo dicendum quod adoratio ordinatur in reverentiam eius qui adoratur. Manifestum est autem ex dictis quod religionis proprium est reverentiam Deo exhibere. Unde adoratio qua Deus adoratur est religionis actus. | I answer that, Adoration is directed to the reverence of the person adored. Now it is evident from what we have said (Question [81], Articles [2],4) that it is proper to religion to show reverence to God. Hence the adoration whereby we adore God is an act of religion. |
| Ad primum ergo dicendum quod Deo debetur reverentia propter eius excellentiam, quae aliquibus creaturis communicatur non secundum aequalitatem, sed secundum quandam participationem. Et ideo alia veneratione veneramur Deum, quod pertinet ad latriam, et alia veneratione quasdam excellentes creaturas, quod pertinet ad duliam, de qua post dicetur. Et quia ea quae exterius aguntur signa sunt interioris reverentiae, quaedam exteriora ad reverentiam pertinentia exhibentur excellentibus creaturis, inter quae maximum est adoratio, sed aliquid est quod soli Deo exhibetur, scilicet sacrificium. Unde Augustinus dicit, in X de Civ. Dei, multa de cultu divino usurpata sunt quae honoribus deferrentur humanis, sive humilitate nimia sive adulatione pestifera, ita tamen ut quibus ea deferrentur, homines haberentur, qui dicuntur colendi et venerandi; si autem multum eis additur, et adorandi. Quis vero sacrificandum censuit nisi ei quem Deum aut scivit, aut putavit, aut finxit? Secundum reverentiam igitur quae creaturae excellenti debetur, Nathan adoravit David. Secundum autem reverentiam quae Deo debetur, Mardochaeus noluit adorare Aman, timens ne honorem Dei transferret ad hominem, ut dicitur Esther XIII. | Reply to Objection 1: Reverence is due to God on account of His excellence, which is communicated to certain creatures not in equal measure, but according to a measure of proportion; and so the reverence which we pay to God, and which belongs to latria, differs from the reverence which we pay to certain excellent creatures; this belongs to dulia, and we shall speak of it further on (Question [103]). And since external actions are signs of internal reverence, certain external tokens significative of reverence are offered to creatures of excellence, and among these tokens the chief is adoration: yet there is one thing which is offered to God alone, and that is sacrifice. Hence Augustine says (De Civ. Dei x, 4): "Many tokens of Divine worship are employed in doing honor to men, either through excessive humility, or through pernicious flattery; yet so that those to whom these honors are given are recognized as being men to whom we owe esteem and reverence and even adoration if they be far above us. But who ever thought it his duty to sacrifice to any other than one whom he either knew or deemed or pretended to be a God?" Accordingly it was with the reverence due to an excellent creature that Nathan adored David; while it was the reverence due to God with which Mardochai refused to adore Aman fearing "lest he should transfer the honor of his God to a man" (Esther 13:14). |
| Et similiter secundum reverentiam debitam creaturae excellenti, Abraham adoravit Angelos; et etiam Iosue, ut legitur Iosue V. Quamvis possit intelligi quod adoraverint adoratione latriae Deum, qui in persona Angeli apparebat et loquebatur. Secundum autem reverentiam quae debetur Deo, prohibitus est Ioannes Angelum adorare, Apoc. ult. Tum ad ostendendum dignitatem hominis, quam adeptus est per Christum, ut Angelis aequetur, unde ibi subditur, conservus tuus sum et fratrum tuorum. Tum etiam ad excludendum idololatriae occasionem, unde subditur, Deum adora. | Again with the reverence due to an excellent creature Abraham adored the angels, as did also Josue (Jos. 5:15): though we may understand them to have adored, with the adoration of latria, God Who appeared and spoke to them in the guise of an angel. It was with the reverence due to God that John was forbidden to adore the angel (Apoc. 22:9), both to indicate the dignity which he had acquired through Christ, whereby man is made equal to an angel: wherefore the same text goes on: "I am thy fellow-servant and of thy brethren"; as also to exclude any occasion of idolatry, wherefore the text continues: "Adore God." |
| Ad secundum dicendum quod sub maiestate divina intelligitur omnis Dei excellentia, ad quam pertinet quod in ipso, sicut in summo bono, beatificamur. | Reply to Objection 2: Every Divine excellency is included in His majesty: to which it pertains that we should be made happy in Him as in the sovereign good. |
| Ad tertium dicendum quod quia una est excellentia trium personarum, unus honor et reverentia eis debetur, et per consequens una adoratio. In cuius figuram, cum legatur de Abraham, Gen. XVIII, quod tres viri ei apparuerunt, adorans unum alloquitur. Dicens, domine, si inveni gratiam et cetera. Trina autem genuflexio signum est ternarii personarum, non autem diversitatis adorationum. | Reply to Objection 3: Since there is one excellence of the three Divine Persons, one honor and reverence is due to them and consequently one adoration. It is to represent this that where it is related (Gn. 18:2) that three men appeared to Abraham, we are told that he addressed one, saying: "Lord, if I have found favor in thy sight," etc. The triple genuflection represents the Trinity of Persons, not a difference of adoration. |
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| Ad secundum sic proceditur. Videtur quod adoratio non importet actum corporalem. Dicitur enim Ioan. IV, veri adoratores adorabunt patrem in spiritu et veritate. Sed id quod fit in spiritu non pertinet ad corporalem actum. Ergo adoratio non importat corporalem actum. | Objection 1: It would seem that adoration does not denote an act of the body. It is written (Jn. 4:23): "The true adorers shall adore the Father in spirit and in truth." Now what is done in spirit has nothing to do with an act of the body. Therefore adoration does not denote an act of the body. |
| Praeterea, nomen adorationis ab oratione sumitur. Sed oratio principaliter consistit in interiori actu, secundum illud I ad Cor. XIV, orabo spiritu, orabo et mente. Ergo adoratio maxime importat spiritualem actum. | Objection 2: Further, the word adoration is taken from "oratio" [prayer]. But prayer consists chiefly in an interior act, according to 1 Cor. 14:15, "I will pray with the spirit, I will pray also with the understanding." Therefore adoration denotes chiefly a spiritual act. |
| Praeterea, corporales actus ad sensibilem cognitionem pertinent. Deum autem non attingimus sensu corporis, sed mentis. Ergo adoratio non importat corporalem actum. | Objection 3: Further, acts of the body pertain to sensible knowledge: whereas we approach God not by bodily but by spiritual sense. Therefore adoration does not denote an act of the body. |
| Sed contra est quod super illud Exod. XX, non adorabis ea, neque coles, dicit Glossa, nec affectu colas, nec specie adores. | On the contrary, A gloss on Ex. 20:5, "Thou shalt not adore them, nor serve them," says: "Thou shalt neither worship them in mind, nor adore them outwardly." |
| Respondeo dicendum quod, sicut Damascenus dicit, in IV libro, quia ex duplici natura compositi sumus, intellectuali scilicet et sensibili, duplicem adorationem Deo offerimus, scilicet spiritualem, quae consistit in interiori mentis devotione; et corporalem, quae consistit in exteriori corporis humiliatione. Et quia in omnibus actibus latriae id quod est exterius refertur ad id quod est interius sicut ad principalius, ideo ipsa exterior adoratio fit propter interiorem, ut videlicet per signa humilitatis quae corporaliter exhibemus, excitetur noster affectus ad subiiciendum se Deo; quia connaturale est nobis ut per sensibilia ad intelligibilia procedamus. | I answer that, As Damascene says (De Fide Orth. iv, 12), since we are composed of a twofold nature, intellectual and sensible, we offer God a twofold adoration; namely, a spiritual adoration, consisting in the internal devotion of the mind; and a bodily adoration, which consists in an exterior humbling of the body. And since in all acts of latria that which is without is referred to that which is within as being of greater import, it follows that exterior adoration is offered on account of interior adoration, in other words we exhibit signs of humility in our bodies in order to incite our affections to submit to God, since it is connatural to us to proceed from the sensible to the intelligible. |
| Ad primum ergo dicendum quod etiam adoratio corporalis in spiritu fit, inquantum ex spirituali devotione procedit, et ad eam ordinatur. | Reply to Objection 1: Even bodily adoration is done in spirit, in so far as it proceeds from and is directed to spiritual devotion. |
| Ad secundum dicendum quod sicut oratio primordialiter quidem est in mente, secundario autem verbis exprimitur, ut supra dictum est; ita etiam adoratio principaliter quidem in interiori Dei reverentia consistit, secundario autem in quibusdam corporalibus humilitatis signis, sicut genu flectimus nostram infirmitatem significantes in comparatione ad Deum; prosternimus autem nos quasi profitentes nos nihil esse ex nobis. | Reply to Objection 2: Just as prayer is primarily in the mind, and secondarily expressed in words, as stated above (Question [83], Article [12]), so too adoration consists chiefly in an interior reverence of God, but secondarily in certain bodily signs of humility; thus when we genuflect we signify our weakness in comparison with God, and when we prostrate ourselves we profess that we are nothing of ourselves. |
| Ad tertium dicendum quod etsi per sensum Deum attingere non possumus, per sensibilia tamen signa mens nostra provocatur ut tendat in Deum. | Reply to Objection 3: Though we cannot reach God with the senses, our mind is urged by sensible signs to approach God. |
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| Ad tertium sic proceditur. Videtur quod adoratio non requirat determinatum locum. Dicitur enim Ioan. IV, venit hora quando neque in monte hoc, neque in Ierosolymis adorabitis patrem. Eadem autem ratio videtur esse et de aliis locis. Ergo determinatus locus non requiritur ad adorandum. | Objection 1: It would seem that adoration does not require a definite place. It is written (Jn. 4:21): "The hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father"; and the same reason seems to apply to other places. Therefore a definite place is not necessary for adoration. |
| Praeterea, adoratio exterior ordinatur ad interiorem. Sed interior adoratio fit ad Deum ut ubique existentem. Ergo exterior adoratio non requirit determinatum locum. | Objection 2: Further, exterior adoration is directed to interior adoration. But interior adoration is shown to God as existing everywhere. Therefore exterior adoration does not require a definite place. |
| Praeterea, idem Deus est qui in novo et veteri testamento adoratur. Sed in veteri testamento fiebat adoratio ad occidentem, nam ostium tabernaculi respiciebat ad orientem, ut habetur Exod. XXVI. Ergo, eadem ratione, etiam nunc debemus adorare ad occidentem, si aliquis locus determinatus requiritur ad adorandum. | Objection 3: Further, the same God is adored in the New as in the Old Testament. Now in the Old Testament they adored towards the west, because the door of the Tabernacle looked to the east (Ex. 26:18 seqq.). Therefore for the same reason we ought now to adore towards the west, if any definite place be requisite for adoration. |
| Sed contra est quod dicitur Isaiae LVI, et inducitur Ioan. II, domus mea domus orationis vocabitur. | On the contrary, It is written (Is. 56:7): "My house shall be called the house of prayer," which words are also quoted (Jn. 2:16). |
| Respondeo dicendum quod, sicut dictum est, in adoratione principalior est interior devotio mentis, secundarium autem est quod pertinet exterius ad corporalia signa. Mens autem interius apprehendit Deum quasi non comprehensum aliquo loco, sed corporalia signa necesse est quod in determinato loco et situ sint. Et ideo determinatio loci non requiritur ad adorationem principaliter, quasi sit de necessitate ipsius, sed secundum quandam decentiam, sicut et alia corporalia signa. | I answer that, As stated above (Article [2]), the chief part of adoration is the internal devotion of the mind, while the secondary part is something external pertaining to bodily signs. Now the mind internally apprehends God as not comprised in a place; while bodily signs must of necessity be in some definite place and position. Hence a definite place is required for adoration, not chiefly, as though it were essential thereto, but by reason of a certain fittingness, like other bodily signs. |
| Ad primum ergo dicendum quod dominus per illa verba praenuntiat cessationem adorationis tam secundum ritum Iudaeorum adorantium in Ierusalem, quam etiam secundum ritum Samaritanorum adorantium in monte Garizim. Uterque enim ritus cessavit veniente spirituali Evangelii veritate, secundum quam in omni loco Deo sacrificatur, ut dicitur Malach. I. | Reply to Objection 1: By these words our Lord foretold the cessation of adoration, both according to the rite of the Jews who adored in Jerusalem, and according to the rite of the Samaritans who adored on Mount Garizim. For both these rites ceased with the advent of the spiritual truth of the Gospel, according to which "a sacrifice is offered to God in every place," as stated in Malach. 1:11. |
| Ad secundum dicendum quod determinatus locus eligitur ad adorandum, non propter Deum, qui adoratur, quasi loco concludatur, sed propter ipsos adorantes. Et hoc triplici ratione. Primo quidem, propter loci consecrationem, ex qua spiritualem devotionem concipiunt orantes, ut magis exaudiantur, sicut patet ex adoratione Salomonis, III Reg. VIII. Secundo, propter sacra mysteria et alia sanctitatis signa quae ibi continentur. Tertio, propter concursum multorum adorantium, ex quo fit oratio magis exaudibilis, secundum illud Matth. XVIII, ubi sunt duo vel tres congregati in nomine meo, ibi sum ego in medio eorum. | Reply to Objection 2: A definite place is chosen for adoration, not on account of God Who is adored, as though He were enclosed in a place, but on account of the adorers; and this for three reasons. First, because the place is consecrated, so that those who pray there conceive a greater devotion and are more likely to be heard, as may be seen in the prayer of Solomon (3 Kgs. 8). Secondly, on account of the sacred mysteries and other signs of holiness contained therein. Thirdly, on account of the concourse of many adorers, by reason of which their prayer is more likely to be heard, according to Mt. 18:20, "Where there are two or three gathered together in My name, there am I in the midst of them." |
| Ad tertium dicendum quod secundum quandam decentiam adoramus versus orientem. Primo quidem, propter divinae maiestatis indicium quod nobis manifestatur in motu caeli, qui est ab oriente secundo, propter Paradisum in oriente constitutum, ut legitur Gen. II, secundum litteram Septuaginta, quasi quaeramus ad Paradisum redire. Tertio, propter Christum, qui est lux mundi et oriens nominatur, Zach. VI; et qui ascendit super caelum caeli ad orientem; et ab oriente etiam expectatur venturus, secundum illud Matth. XXIV, sicut fulgur exit ab oriente et paret usque ad occidentem, ita erit adventus filii hominis. | Reply to Objection 3: There is a certain fittingness in adoring towards the east. First, because the Divine majesty is indicated in the movement of the heavens which is from the east. Secondly, because Paradise was situated in the east according to the Septuagint version of Gn. 2:8, and so we signify our desire to return to Paradise. Thirdly, on account of Christ Who is "the light of the world" [*Jn. 8:12; 9:5], and is called "the Orient" (Zach. 6:12). Who mounteth above the heaven of heavens to the east (Ps. 67:34), and is expected to come from the east, according to Mt. 24:27, "As lightning cometh out of the east, and appeareth even into the west; so shall also the coming of the Son of Man be." |