On the contrary, Damascene says (De Fide Orth. iv, 3): "On account of the incarnation of the Divine Word, we adore the flesh of Christ not for its own sake, but because the Word of God is united thereto in person." And on Ps. 98:5, "Adore His foot-stool," a gloss says: "He who adores the body of Christ, regards not the earth, but rather Him whose foot-stool it is, in Whose honor he adores the foot-stool." But the incarnate Word is adored with the adoration of "latria." Therefore also His body or His humanity.
I answer that, As stated above (A[1]) adoration is due to the subsisting hypostasis: yet the reason for honoring may be something non-subsistent, on account of which the person, in whom it is, is honored. And so the adoration of Christ's humanity may be understood in two ways. First, so that the humanity is the thing adored: and thus to adore the flesh of Christ is nothing else than to adore the incarnate Word of God: just as to adore a King's robe is nothing else than to adore a robed King. And in this sense the adoration of Christ's humanity is the adoration of "latria." Secondly, the adoration of Christ's humanity may be taken as given by reason of its being perfected with every gift of grace. And so in this sense the adoration of Christ's humanity is the adoration not of "latria" but of "dulia." So that one and the same Person of Christ is adored with "latria" on account of His Divinity, and with "dulia" on account of His perfect humanity.
Nor is this unfitting. For the honor of "latria" is due to God the Father Himself on account of His Godhead; and the honor of "dulia" on account of the dominion by which He rules over creatures. Wherefore on Ps. 7:1, "O Lord my God, in Thee have I hoped," a gloss says: "Lord of all by power, to Whom 'dulia' is due: God of all by creation, to Whom 'latria' is due."
Reply to Objection 1: That gloss is not to be understood as though the flesh of Christ were adored separately from its Godhead: for this could happen only, if there were one hypostasis of God, and another of man. But since, as Damascene says (De Fide Orth. iv, 3): "If by a subtle distinction you divide what is seen from what is understood, it cannot be adored because it is a creature"---that is, with adoration of "latria." And then thus understood as distinct from the Word of God, it should be adored with the adoration of "dulia"; not any kind of "dulia," such as is given to other creatures, but with a certain higher adoration, which is called "hyperdulia."
Hence appear the answers to the second and third objections. Because the adoration of "latria" is not given to Christ's humanity in respect of itself; but in respect of the Godhead to which it is united, by reason of which Christ is not less than the Father.
Whether the image of Christ should be adored with the adoration of "latria"?
Objection 1: It would seem that Christ's image should not be adored with the adoration of "latria." For it is written ( Ex. 20:4 ): "Thou shalt not make to thyself a graven thing, nor the likeness of anything." But no adoration should be given against the commandment of God. Therefore Christ's image should not be adored with the adoration of "latria."
Objection 2: Further, we should have nothing in common with the works of the Gentiles, as the Apostle says ( Eph. 5:11 ). But the Gentiles are reproached principally for that "they changed the glory of the incorruptible God into the likeness of the image of a corruptible man," as is written ( Rom. 1:23 ). Therefore Christ's image is not to be adored with the adoration of "latria."
Objection 3: Further, to Christ the adoration of "latria" is due by reason of His Godhead, not of His humanity. But the adoration of "latria" is not due to the image of His Godhead, which is imprinted on the rational soul. Much less, therefore, is it due to the material image which represents the humanity of Christ Himself.
Objection 4: Further, it seems that nothing should be done in the Divine worship that is not instituted by God; wherefore the Apostle ( 1 Cor. 11:23 ) when about to lay down the doctrine of the sacrifice of the Church, says: "I have received of the Lord that which also I delivered unto you." But Scripture does not lay down anything concerning the adoration of images. Therefore Christ's image is not to be adored with the adoration of "latria."
On the contrary, Damascene (De Fide Orth. iv, 16) quotes Basil as saying: "The honor given to an image reaches to the prototype," i.e. the exemplar. But the exemplar itself---namely, Christ---is to be adored with the adoration of "latria"; therefore also His image.
I answer that, As the Philosopher says (De Memor. et Remin. i), there is a twofold movement of the mind towards an image: one indeed towards the image itself as a certain thing; another, towards the image in so far as it is the image of something else. And between these movements there is this difference; that the former, by which one is moved towards an image as a certain thing, is different from the movement towards the thing: whereas the latter movement, which is towards the image as an image, is one and the same as that which is towards the thing. Thus therefore we must say that no reverence is shown to Christ's image, as a thing---for instance, carved or painted wood: because reverence is not due save to a rational creature. It follow therefore that reverence should be shown to it, in so far only as it is an image. Consequently the same reverence should be shown to Christ's image as to Christ Himself. Since, therefore, Christ is adored with the adoration of "latria," it follows that His image should be adored with the adoration of "latria."
Reply to Objection 1: This commandment does not forbid the making of any graven thing or likeness, but the making thereof for the purpose of adoration, wherefore it is added: "Thou shalt not adore them nor serve them." And because, as stated above, the movement towards the image is the same as the movement towards the thing, adoration thereof is forbidden in the same way as adoration of the thing whose image it is. Wherefore in the passage quoted we are to understand the prohibition to adore those images which the Gentiles made for the purpose of venerating their own gods, i.e. the demons, and so it is premised: "Thou shalt not have strange gods before Me." But no corporeal image could be raised to the true God Himself, since He is incorporeal; because, as Damascene observes (De Fide Orth. iv, 16): "It is the highest absurdity and impiety to fashion a figure of what is Divine." But because in the New Testament God was made man, He can be adored in His corporeal image.
Reply to Objection 2: The Apostle forbids us to have anything in common with the "unfruitful works" of the Gentiles, but not with their useful works. Now the adoration of images must be numbered among the unfruitful works in two respects. First, because some of the Gentiles used to adore the images themselves, as things, believing that there was something Divine therein, on account of the answers which the demons used to give in them, and on account of other such like wonderful effects. Secondly on account of the things of which they were images; for they set up images to certain creatures, to whom in these images they gave the veneration of "latria." Whereas we give the adoration of "latria" to the image of Christ, Who is true God, not for the sake of the image, but for the sake of the thing whose image it is, as stated above.
Reply to Objection 3: Reverence is due to the rational creature for its own sake. Consequently, if the adoration of "latria" were shown to the rational creature in which this image is, there might be an occasion of error---namely, lest the movement of adoration might stop short at the man, as a thing, and not be carried on to God, Whose image he is. This cannot happen in the case of a graven or painted image in insensible material.
Reply to Objection 4: The Apostles, led by the inward instinct of the Holy Ghost, handed down to the churches certain instructions which they did not put in writing, but which have been ordained, in accordance with the observance of the Church as practiced by the faithful as time went on. Wherefore the Apostle says ( 2 Thess. 2:14 ): "Stand fast; and hold the traditions which you have learned, whether by word"---that is by word of mouth---"or by our epistle"---that is by word put into writing. Among these traditions is the worship of Christ's image. Wherefore it is said that Blessed Luke painted the image of Christ, which is in Rome.
Whether Christ's cross should be worshipped with the adoration of "latria"?
Objection 1: It would seem that Christ's cross should not be worshiped with the adoration of "latria." For no dutiful son honors that which dishonors his father, as the scourge with which he was scourged, or the gibbet on which he was hanged; rather does he abhor it. Now Christ underwent the most shameful death on the cross; according to Wis. 2:20 : "Let us condemn Him to a most shameful death." Therefore we should not venerate the cross but rather we should abhor it.
Objection 2: Further, Christ's humanity is worshiped with the adoration of "latria," inasmuch as it is united to the Son of God in Person. But this cannot be said of the cross. Therefore Christ's cross should not be worshiped with the adoration of "latria."
Objection 3: Further, as Christ's cross was the instrument of His passion and death, so were also many other things, for instance, the nails, the crown, the lance; yet to these we do not show the worship of "latria." It seems, therefore, that Christ's cross should not be worshiped with the adoration of "latria."
On the contrary, We show the worship of "latria" to that in which we place our hope of salvation. But we place our hope in Christ's cross, for the Church sings:
"Dear Cross, best hope o'er all beside,
That cheers the solemn passion-tide:
Give to the just increase of grace,
Give to each contrite sinner peace."