Dist. 9, Art. 1, Q. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/3/d/9/q/bon-sent-III-d9-a1-q3
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### Question III. *Whether the cult of latria ought to be shown to the Mother of Christ.*

Third, it is asked whether the cult of latria ought to be shown to His Mother. And that it should, it seems:

(*To the contrary*) 1. From what Damascene says in the chapter *On Images*: «The honor which is given to her is referred back to Him who was incarnate from her»: therefore if the honor of latria must be shown to the image of Christ, because it is referred to the prototype, by parity of reasoning the honor of latria must be shown to the blessed Virgin, since the honor shown to her is referred to the Son.

2. Likewise, from the fact that the Virgin Mary was made the Mother of God, she was made the mother of all creatures: therefore the Son shares with His Mother the dominion of majesty: therefore, since latria is the cult owed to majesty, by parity of reasoning He shares with her the cult of latria.

3. Likewise, the flesh of Christ was like in nature and consubstantial with the flesh of the Virgin; but Christ according to His human nature is to be adored with the adoration of latria: therefore by parity of reasoning so is the human nature in the Virgin, His mother.

4. Likewise, the Son of God showed reverence and honor to the Virgin herself, as to His mother: therefore if He subjected Himself, He wills consequently that everyone be subject to her, and that the honor which is shown to Him be shown to her: if therefore such [honor] is latria, it seems etc.

**On the contrary:** (*Fundamenta*) 1. The blessed Virgin adores her Son with the adoration of latria; but it does not belong to one and the same [being], according to the same nature, both to adore and to be adored: if therefore in the blessed Virgin there is only one nature, it seems that she is not to be adored with latria.

2. Likewise, the blessed Virgin is a pure creature: therefore no honor is owed to her except that which is within the limits of a creature; but that is the honor of dulia, not of latria: therefore etc.

3. Likewise, the honor of latria is rendered to God by reason of His supreme majesty; but this is not to be found in the Virgin: therefore it does not seem that she is to be adored with the cult of latria.

4. Likewise, whoever adores someone with the cult of latria confesses that he is God: therefore whoever adores the Virgin with the cult of latria confesses that she is a goddess: therefore if this is the greatest impiety, it seems that etc.

### Conclusion

> The cult of latria is not to be shown to the Virgin Mary, but [the cult] of hyperdulia.

**I respond:** It must be said that the most blessed Virgin Mary is a pure creature; and therefore she does not rise to the honor and cult of latria (*Conclusion 1*). But since she has a most excellent name, such that a more excellent one cannot belong to a pure creature; therefore not only the honor of dulia is owed to her, but of hyperdulia (*Conclusion 2*). For this name is that, being a Virgin, she is the Mother of God, which indeed is of so great a dignity that not only wayfarers, but even the comprehensors, not only men, but even the Angels revere her by a certain special prerogative (*Note*). For from this, that she is the Mother of God, she is set above the rest of creatures, and it is fitting that she be honored and venerated above the rest. And this honor has been accustomed to be called hyperdulia by the masters. And that word is taken from the Gloss on the first [book] of Kings, [chapter] eight, where a greater dulia and a lesser dulia are spoken of. — Therefore the arguments are to be granted, that the cult of latria is not to be shown to the Virgin Mary.

(*Solution of the opposing arguments*) 1. To that which is first objected to the contrary, that the honor of the Mother is referred to the Son; it must be said that to refer honor to someone is twofold: either as to a subject, or as to an end (*Distinction to be noted*). But the honor which is shown to the Mother is referred to the Son as to an end; whereas the honor by which we adore the image of Christ is referred to Him as to a subject. Hence whoever adores the image of Christ adores Christ, not the image; but whoever adores the Mother of Christ adores Christ and His Mother.

2. To that which is objected, that He shares with the Mother the dominion of majesty; it must be said that there is a dominion of presidency and a dominion of majesty and omnipotence (*Twofold dominion*). When therefore it is said that the Son shares dominion with the Mother, it is understood of the dominion of presidency; but when it is added that the cult of latria is rendered to dominion, it is understood of the dominion of majesty and omnipotence. And this indeed the Lord shares with no pure creature.

3. To that which is objected, that the flesh of the Virgin is of the same nature and like to the flesh of the Word; it must be said that the flesh of the Word is not adored with the adoration of latria insofar as it is human flesh, but insofar as it is assumed flesh (*Note*). But although the flesh of the Virgin is conformed to the flesh of the Word as regards conformity of nature, nevertheless it is not conformed as regards the grace of union. And therefore in that process there is the paralogism of accident, because it is according to one and another comparison that she has communion with the Virgin, and the adoration of latria is owed to it.

4. To that which is objected, that Christ honored His Mother; it must be said that it is true: but Christ did not adore her with the adoration of latria, but of hyperdulia — for He did not adore her as a goddess, but as a son [adores] his mother — therefore it well follows that Christ truly teaches His Mother to be adored and venerated as befits the Mother of God (*Note*). But from this it does not follow that He wills that honor to be shown to the Mother which He wills to be shown to Himself, for the reason that she is mother in such a way that [she is also] a handmaid; and the person of the Mother is infinitely inferior to the person of the Son. Therefore, although she ought to be greatly adored and loved, nevertheless she ought to be adored and loved infinitely less, according to the law of justice and right order, than her Son, who is King of kings and Lord of lords.

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