Dist. 9, Art. 1, Q. 4
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-q4
----------------------------------------
### Question IV. *Whether the cult of latria ought to be shown to the cross of Christ.*

Fourth it is asked whether the cult of latria ought to be shown to the cross of Christ. And that it ought, seems [thus]:

(*Fundamenta*) 1. We adore the cross in the same way we pray to it; but we entreat the cross with that entreaty which is to be made to him alone who is to be adored with the cult of latria: therefore it is to be adored with the adoration of latria. The major is manifest; the minor is proved by that which the Church chants:

> Hail, O cross, our only hope,
> in this season of the Passion,
> increase righteousness in the devout,
> and grant pardon to the guilty.

But to increase righteousness and to grant pardon belongs to God alone: therefore etc.

2. Likewise, we adore in the same way we address; but we address the cross as though it understood; this is not by reason of itself, since it is mere wood: therefore this is by reason of the Crucified in it. But we adore the Crucified with the adoration of latria: therefore the cross itself also.

3. Likewise, we adore the cross in the same way as the relics of Christ; but relics are to be honored with the same honor with which is honored the one whose relics they are: if therefore Christ is to be adored with the adoration of latria, it seems likewise that the cross of Christ ought to be adored.

4. Likewise, the very true cross of Christ leads us more efficaciously into Christ than does any image of him; but the image of Christ, because it leads into Christ, is adored with the same adoration as he himself, namely latria: therefore by the same reasoning his most noble cross also.

**On the contrary:** (*Ad oppositum*) 1. The cross of Christ is a pure creature, not united to the Word: therefore if latria is owed to none but God alone through himself, and to the assumed nature by reason of the person; it seems that to show the cult of latria to the cross itself would be to commit idolatry.

2. Likewise, the Mother of Christ approaches Christ more closely than his cross does, and is a better and nobler creature; but the Virgin Mother is not to be adored with latria: therefore neither is the true cross.

3. Likewise, if the cross of Christ is to be adored with latria because it was his couch: then since heaven is his seat, and the earth the footstool of his feet, as the Prophet says, therefore they are to be adored with latria. But this is wicked and impious: therefore it seems that the cult of latria is not to be shown to his cross.

4. Likewise, the cross of Christ merited nothing, demerited nothing, and feels praise no more than reproach, since it is an insensible thing: therefore if honor ought to be shown only to a thing worthy of praise, and reverence to a thing that even discerns between honor and insult; it seems that no reverence is to be shown to it.

(*An incidental question*) . Likewise, it is asked in what manner it is to be adored and venerated.

### Conclusion

> Every cross by reason of the Crucified is to be adored with latria; but to the true wood of the cross itself, on which Christ hung, as the instrument of our salvation, the honor of veneration also is to be shown.

**I respond:** It must be said, for the understanding of the foregoing, that here there is a manifold manner of speaking. — For some have wished to say that to the cross itself is owed the honor which is called hyperdulia (*opinion 1*). And the reason for this is that the cross itself was the instrument of the whole human redemption; for in it the salvation and redemption of the whole human race was wrought; and therefore all men ought to be subject to it with a notable and special subjection. And on this account they say that it ought to be adored with a more excellent adoration than dulia, which is owed to a rational creature. Yet because that cross is neither God nor anything united to the divinity itself; therefore the cult of latria is not to be shown to it. On account of this the adoration of the cross holds a middle place between latria and dulia, so that it is called hyperdulia.

But since adoration, like address, seems to be only among things capable of reason — for adoration is a certain prayer ordered to something; whence to adore is to pray for something — yet the cross of Christ wholly lacks reason: therefore others said (*opinion 2*) that it is not to be adored, except insofar as Christ is adored in it, nor is any reverence of honor to be shown to it except by reason of the Crucified, just as not to an image except by reason of the one imaged. And therefore they said that to the cross of Christ the cult of latria is to be shown and no other, neither dulia nor hyperdulia. For it is foolish to honor an insensible thing, since it holds honor and reproach as a matter of indifference. And this they strive to confirm by Damascene, in the chapter on the holy Images, where he says that we do not adore the cross, but the type, that is, the figuration. And thus it does not seem that the cross is adored insofar as it is some thing, but insofar as it is a sign (*not proven*). —

Nevertheless if we consider the words of Damascene in the chapter on the Cross, it seems that not only to the cross of Christ, as it is a sign, or insofar as it is a type, but also by reason of the matter is reverence to be shown, because not only is the figure to be venerated, but also the true wood of the cross, on which the Lord hung. But in other crosses only the figure is to be venerated, not the matter (*the wood of the cross is distinguished from other crosses*). For he says thus: «The precious wood of the cross itself indeed is venerable, on which Christ offered himself for us, and as sanctified by the touch of [his] body and blood is fittingly to be adored». And afterward: «But if it is made of other matter, we do not adore the matter, far be it; but the type. Whence also if there be gold and precious stones, after the dissolution of the type they are not to be adored». From which it is gathered that some reverence is to be shown to the cross itself, the adoration of latria excepted. And the sign of this is that the Church solemnizes the invention and exaltation of the cross as it does the festivities of the Saints. And therefore neither of the aforesaid manners seems wholly sufficient.

On this account it must be understood that honor is shown to someone in two ways (*honor is shown in two ways*): sometimes in the homage of reverence, and this is the honor of veneration; sometimes in testimony of virtue and the service of complacency, and this is the honor of adoration. But each of these honors is offered to the cross itself (*conclusion 1*). For we adore the cross and we venerate the cross; but in this there is a difference, that the honor of veneration is shown to the cross itself as to the instrument of our salvation (*conclusion 2*). Whence just as we show reverence to the Sacraments, because there is in them in some way a causality of our salvation; so to the cross of Christ and his nails some reverence is to be shown; and with respect to this honor the cross has in itself something on account of which it ought to be honored. — But the honor of adoration is offered to the cross of Christ itself by reason of the Crucified (*conclusion 3*) — for no one intends to please it, or to obtain anything from it, but him who was affixed to it, and thus nothing is owed to it but the adoration of latria. — Thus therefore a twofold honor is owed to the cross of Christ, and one indeed is latria, but the other ought to be called neither latria nor dulia, because it is not a species of adoration, but can be called the honor of veneration (*the general conclusion*). — It must therefore be conceded that the cross of Christ is to be adored with latria.

1. To that, then, which is objected, that the cross of Christ is a pure creature; it must be said that the cross is not adored as a thing, but as a commemorative sign, leading into the Crucified, just as the image also leads on to the one imaged.

2. To that which is objected, that the Mother of Christ approaches more closely etc.; it must be said (*to be noted*) that to the Mother of Christ a proper adoration is owed, since she herself is capable of reason: whence we address the Virgin when we adore her and seek and desire her benevolence; it is not so with the cross. For when we adore, we intend to please the Crucified, not his sign.

3. To that which is objected, that heaven is [his] seat, and the earth [his] footstool; it must be said that it is not similar, because heaven and earth lead into God according to the general manner by which a creature leads into the Creator; but it is not so with the cross, rather it is a certain most special memorial of the Crucified.

4. To that which is objected last, that the cross merited nothing and feels nothing; it must be said (*twofold praise and honor*) that just as praise is twofold, so honor is twofold. For something is praised on account of the excellence of its nature, as a thing beautiful and good by its own nature. Something is praised on account of the strenuousness of virtue; and this praise indeed regards merits, but the former does not. — So too honor is twofold (*the incidental question is resolved*). One is shown in testimony of virtue; and this is not to be shown to the cross except by reason of the Crucified, whose virtue and understanding and excellence is above all things. The other is the honor which is shown as a sign of some nobility and excellence; and in this way honor does not require merits nor demand virtue in the one honored, or cognition, but some ground of dignity, on account of which reverence ought to be shown to it; and in this way by a certain nobility God ennobled the wood of the cross, while he hung upon it and freed the human race. And therefore we praise and venerate the cross out of this nobility; and the Church chants its manifold praises; and through the presence of that most sacred wood many benefits and miracles have been bestowed upon the faithful. — And thus the objections are clear.