OF THE ADORATION OF CHRIST (SIX ARTICLES)
We have now to consider things pertaining to Christ in reference to us; and first, the adoration of Christ, by which we adore Him; secondly, we must consider how He is our Mediator with God.
Under the first head there are six points of inquiry:
(1) Whether Christ's Godhead and humanity are to be adored with one and the same adoration?
(2) Whether His flesh is to be adored with the adoration of "latria"?
(3) Whether the adoration of "latria" is to be given to the image of Christ?
(4) Whether "latria" is to be given to the Cross of Christ?
(5) Whether to His Mother?
(6) Concerning the adoration of the relics of Saints.
Whether Christ's humanity and Godhead are to be adored with the same adoration?
Objection 1: It would seem that Christ's humanity and Godhead are not to be adored with the same adoration. For Christ's Godhead is to be adored, as being common to Father and Son; wherefore it is written ( Jn. 5:23 ): "That all may honor the Son, as they honor the Father." But Christ's humanity is not common to Him and the Father. Therefore Christ's humanity and Godhead are not to be adored with the same adoration.
Objection 2: Further, honor is properly "the reward of virtue," as the Philosopher says (Ethic. iv, 3). But virtue merits its reward by action. Since, therefore, in Christ the action of the Divine Nature is distinct from that of the human nature, as stated above (Q[19], A[1]), it seems that Christ's humanity is to be adored with a different adoration from that which is given to His Godhead.
Objection 3: Further, if the soul of Christ were not united to the Word, it would have been worthy of veneration on account of the excellence of its wisdom and grace. But by being united to the Word it lost nothing of its worthiness. Therefore His human nature should receive a certain veneration proper thereto, besides the veneration which is given to His Godhead.
On the contrary, We read in the chapters of the Fifth Council [*Second Council of Constantinople, coll. viii, can. 9]: "If anyone say that Christ is adored in two natures, so as to introduce two distinct adorations, and does not adore God the Word made flesh with the one and the same adoration as His flesh, as the Church has handed down from the beginning; let such a one be anathema."
I answer that, We may consider two things in a person to whom honor is given: the person himself, and the cause of his being honored. Now properly speaking honor is given to a subsistent thing in its entirety: for we do not speak of honoring a man's hand, but the man himself. And if at any time it happen that we speak of honoring a man's hand or foot, it is not by reason of these members being honored of themselves: but by reason of the whole being honored in them. In this way a man may be honored even in something external; for instance in his vesture, his image, or his messenger.
The cause of honor is that by reason of which the person honored has a certain excellence. for honor is reverence given to something on account of its excellence, as stated in the SS, Q[103], A[1]. If therefore in one man there are several causes of honor, for instance, rank, knowledge, and virtue, the honor given to him will be one in respect of the person honored, but several in respect of the causes of honor: for it is the man that is honored, both on account of knowledge and by reason of his virtue.
Since, therefore, in Christ there is but one Person of the Divine and human natures, and one hypostasis, and one suppositum, He is given one adoration and one honor on the part of the Person adored: but on the part of the cause for which He is honored, we can say that there are several adorations, for instance that He receives one honor on account of His uncreated knowledge, and another on account of His created knowledge.
But if it be said that there are several persons or hypostases in Christ, it would follow that there would be, absolutely speaking, several adorations. And this is what is condemned in the Councils. For it is written in the chapters of Cyril [*Council of Ephesus, Part I, ch. 26]: "If anyone dare to say that the man assumed should be adored besides the Divine Word, as though these were distinct persons; and does not rather honor the Emmanuel with one single adoration, inasmuch as the Word was made flesh; let him be anathema."
Reply to Objection 1: In the Trinity there are three Who are honored, but only one cause of honor. In the mystery of the Incarnation it is the reverse: and therefore only one honor is given to the Trinity and only one to Christ, but in a different way.
Reply to Objection 2: Operation is not the object but the motive of honor. And therefore there being two operations in Christ proves, not two adorations, but two causes of adoration.
Reply to Objection 3: If the soul of Christ were not united to the Word of God, it would be the principal thing in that Man. Wherefore honor would be due to it principally, since man is that which is principal in him [*Cf. Ethic. ix, 8]. But since Christ's soul is united to a Person of greater dignity, to that Person is honor principally due to Whom Christ's soul is united. Nor is the dignity of Christ's soul hereby diminished, but rather increased, as stated above (Q[2], A[2], ad 2).
Whether Christ's humanity should be adored with the adoration of "latria"?
Objection 1: It would seem that Christ's soul should not be adored with the adoration of "latria." For on the words of Ps. 98:5, "Adore His foot-stool for it is holy," a gloss says: "The flesh assumed by the Word of God is rightly adored by us: for no one partakes spiritually of His flesh unless he first adore it; but not indeed with the adoration called 'latria,' which is due to the Creator alone." Now the flesh is part of the humanity. Therefore Christ's humanity is not to be adored with the adoration of "latria."
Objection 2: Further, the worship of "latria" is not to be given to any creature: since for this reason were the Gentiles reproved, that they "worshiped and served the creature," as it is written ( Rom. 1:25 ). But Christ's humanity is a creature. Therefore it should not be adored with the adoration of "latria."
Objection 3: Further, the adoration of "latria" is due to God in recognition of His supreme dominion, according to Dt. 6:13 : "Thou shalt adore [Vulg.: 'fear'; cf. Mat. 4:10 ] the Lord thy God, and shalt serve Him only." But Christ as man is less than the Father. Therefore His humanity is not to be adored with the adoration of "latria."