on_, cccxi. 14-15).

II

Is Religion a Virtue?

A virtue is that which both renders its possessor, as also his work,
good. Hence we must say that every good act comes under virtue. And it
is clear that to render to another what is his due has the character of
a good act; for by the fact that a man renders to another his due there
is established a certain fitting proportion and order between them. But
order comes under the ratio of good, just as do measure and species, as
S. Augustine establishes.[47] Since, then, it belongs to religion to
render to some one, namely, God, the honour which is His due, it is
clear that religion is a virtue.

Some, however, deny this, thus:

1. It belongs to religion to show reverence to God. But reverence is an
act of fear, and fear is a gift.[48] Religion, then, is a gift, not a
virtue.

To reverence God is indeed an act of the gift of fear. But to
religion it belongs to do certain things by reason of our
reverence for God. Hence it does not follow that religion is the
same thing as the gift of fear, but it is related to it as to a
higher principle. For the gifts are superior to the moral
virtues.

2. All virtue consists in the free-will, and hence virtue is called an
elective or voluntary habit. But _latria_ belongs to religion, and
_latria_ implies a certain servitude. Hence religion is not a virtue.

But even a servant can freely give to his master the service
that is his due and thus "make a virtue of necessity"[49] by
voluntarily paying his debt. And similarly the payment of due
service to God can be an act of virtue according as a man does
it voluntarily.

3. Lastly, as is said in Aristotle's _Ethics_,[50] the aptitude for the
virtues is implanted in us by nature; hence those things which come
under the virtues arise from the dictates of natural reason; but it
belongs to religion to offer external reverence to the Divine Nature.
Ceremonial, however, or external reverence, is not due to the dictates
of natural reason. Hence religion is not a virtue.

But it is due to the dictates of natural reason that a man does
certain things in order to show reverence to God. That he should
do precisely this or that, however, does not come from the
dictates of natural reason, but from Divine or human positive
law.

III

Is Religion One Virtue?

S. Paul says to the Ephesians[51]: _One God, one faith._ But true
r