Dist. 9, Art. 2, Q. 2
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-a2-q2
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### Question II. *Whether latria is a general virtue or a special one.*

Secondly it is asked whether latria is a general virtue or a special one. And that it is *special* seems to be the case.

1. A virtue which has a special object is a special virtue (*Foundations*); but latria is of this kind: therefore it is a special virtue.

2. Likewise, a special virtue consists about a special act; but adoration is a special act: therefore a special virtue consists about it; but this is latria: therefore, etc.

3. Likewise, just as it is difficult to believe in the highest truth, so also to honor the highest majesty: if therefore we have a special virtue by which we believe in the first truth, namely faith, so also one by which we honor the highest majesty; but this is none other than latria: therefore latria is a special virtue.

4. Likewise, latria and idolatry are opposites; but idolatry is a special vice: therefore *from opposites* latria is a special virtue.

**On the contrary:** (*To the opposite*) 1. Augustine in the Enchiridion: «If it is asked, in what manner is God worshipped? I answer: by faith and hope and charity»; but the virtue by which God is worshipped is latria itself: therefore latria comprehends within itself faith and hope and charity: therefore latria is not a special virtue, but a *general* one.

2. Likewise, Augustine, in the sixth chapter of the tenth book of the City of God: «A true sacrifice is every work which is done in order that we may be joined to God in a holy society»; but a sacrifice is the worship owed to God alone, as Augustine says in the same place; but to offer this belongs to latria itself: therefore it seems that every good work belongs to latria: therefore latria is a *general* virtue.

3. Likewise, whoever obeys God, serves God; but the servitude owed to God alone is latria: therefore every act by which we obey God is an act of latria: therefore latria extends itself to the act of every virtue and precept: therefore it is not a special virtue, but a *general* one.

4. Likewise, whatever anyone does for the glory of God, he does for the worship of God; but whatever we do well, we do for the glory of God, as the Apostle says in the tenth chapter of the first letter to the Corinthians: *Do all things for the glory of God*: therefore every praiseworthy work is a work of latria: therefore latria seems to be a *general* habit toward all the virtues.

> ### Conclusion.
> Latria, inasmuch as it regards God not only under the aspect of end and object, but also under the aspect of the honorable, is a special virtue.

**I respond:** It must be said that latria names a habit, and also names the worship of God, to which that habit is ordered. Now the worship of God can be taken in three ways: generally, and properly, and more properly (*The worship of God is said in three ways*). In one way worship is called an act directed toward God under the aspect of end; thus it belongs to every virtue. In another way the worship of God is called an act directed toward God not only by reason of the end, but also of the object; thus it belongs to the theological virtues. In a third way the worship of God is called, more properly, an act directed toward God not only under the aspect of end and object, but also under the aspect of the honorable; and such an act is the act of adoration; and thus it belongs to a special virtue, and in this way it belongs to latria itself (*Conclusion*). — For just as idolatry is not said of any sin whatever, but of that by which a creature is adored; so latria is not said of any habit whatever, but of that according to which the worship of adoration is rendered. — And therefore it must be granted that latria is a special virtue, on account of the fact that the worship of God belongs to it, according as it is said more properly, namely for adoration itself. And the reasons adduced for this are to be granted.

**Replies to the arguments for the negative part:**

*To 2.* To that which is objected to the contrary, that a sacrifice is offered to God in every good work (*Solution of the opposing arguments*); it must be said that just as the worship of God is said in many ways, so also is sacrifice. For there is a sacrifice of good action, and a sacrifice of devout prayer, and a sacrifice of immolation (*Threefold sacrifice*). The first belongs to all the virtues; the second to the theological virtues; the third pertains to latria itself. For it belongs to latria to offer sacrifice to God;

and this sacrifice is owed to God alone, as Augustine says, and latria signifies the worship owed to God alone.

*To 1.* To that which is objected, that God is worshipped by faith, hope, and charity; it must be said that the worship of God is not taken so strictly as in the definition of latria, as has been touched upon; and therefore it does not follow that latria is a virtue general to the three theological virtues.

*To 3.* To that which is objected, that everyone who obeys God serves God; it must be said that this is true; yet from this it does not follow that all obedience is latria, because obedience signifies not only the servitude owed to God himself, but also the servitude owed to those who are in the place of God, such as prelates. But latria signifies the servitude owed to God alone; and therefore that argument does not hold, but errs by way of the consequent.

*To 4.* To that which is objected, that whatever things are done for the glory of God are done for the worship of God; the response is clear from what has already been said, since worship is there taken generally for an act ordered toward God as toward an end, but in the definition of latria it is taken more properly, according as has been said.