a master, it follows that where there
exists a peculiar and special title of dominion there also will
be found a peculiar and special ratio of servitude. It is clear,
however, that dominion belongs to God in a peculiar and special
fashion, since He it is Who has made all things and Who holds
the chief rule over all things. Consequently a special kind of
service is due to Him. And this service is by the Greeks
designated _latria_, which is, in consequence, properly
comprised under "religion."

4. Again, reverence comes under religion. But man has to reverence, not
only God, but his neighbour as well; as Cato says: "Reverence parents."
Hence religion establishes a relation between ourselves and our
neighbour as well as between ourselves and God.

But we are said to reverence those men whom we honour or
remember, or to whose presence we resort. So, too, even things
which are subject to us are said to be "cultivated" by us
(_coli_); thus husbandmen (_agricolae_) are so called because
they "cultivate" the fields; the inhabitants of a place, too
(_incolae_), are so called because they "cultivate" the spots
where they dwell. But since special honour is due to God as the
First Principle of all, a special kind of "cultus"[41] or
"reverence" is His due, and this the Greeks call _eusebia_ or
_theosebia_, as S. Augustine says.[42]

5. Lastly, all who are in a state of salvation are subject to God. But
not all who are in a state of salvation are called "religious," but
those only who bind themselves by certain vows and observances and who
undertake to obey certain men. Hence religion does not seem to mean the
relationship of subjection of man to God.

But although, generally speaking, all those who worship God can
be termed "religious," yet those are specially so called who
dedicate their whole lives to the Divine worship and cut
themselves off from worldly occupations.

Thus those are not termed "contemplatives" who merely
contemplate, but they who devote their lives to contemplation.
And such men do not subject themselves to men for man's sake,
but for God's, as the Apostle says: _You received me as an Angel
of God, even as Christ Jesus._[43]

* * * * *

_S. Augustine_: We are to abide in Christ! How then shall That not be
now our possession Where we are then to abide and Whence we are