ther, regarding an image precisely as
an image of some one, we do not stop at it; it carries us on to
that which it represents. Hence the fact that religious
veneration is paid to images of Christ in no sense means that
there are various kinds of _latria_, nor different virtues of
religion.

IV

Is Religion a Special Virtue Distinct From Others?

Religion is regarded as a part of Justice, and is distinct from the
other parts of Justice.

Since virtue is ordained to what is good, where there exists some
special ratio of good there must be some special corresponding virtue.
But the particular good towards which religion is ordained is the
showing due honour to God. Honour, however, is due by reason of some
excellency. And to God belongs pre-eminent excellence, since He in every
possible way infinitely transcends all things. Hence special honour is
due to Him; just as we note that in human concerns varying honours are
due to the varying excellencies of persons; one is the honour of a
father, another that of a king, and so on. Hence it is manifest that
religion is a special virtue.

Some, however, maintain that religion is not a special virtue distinct
from others, thus:

1. S. Augustine says[54]: "True sacrifice is every work undertaken in
order that we may be joined to God in holy fellowship." But sacrifice
comes under religion. Every work of virtue therefore comes under
religion. And consequently it is not a special virtue.

But every work of virtue is said to be a sacrifice in so far as
it is directed to showing God reverence. It does not thence
follow that religion is a general virtue, but that it commands
all the other virtues.

2. The Apostle says to the Corinthians[55]: _Do all to the glory of
God._ But it belongs to religion to do some things for the glory of God.
Hence religion is not a special virtue.

But all kinds of acts, in so far as they are done for the glory
of God, come under religion; not, however, as though it elicited
them, but inasmuch as it controls them. Those acts, however,
come under religion as eliciting them which, by their own
specific character, pertain to the service of God.

3. Lastly, the charity whereby we love God is not distinct from the
charity by which we love our neighbour. But in the _Ethics_[56] it is
said: "To be honoured is akin to being loved." Hence religion by which
God is honoured is not a specifically dis