r they are. But
the moral virtues are concerned with those things which are ordained to
God as their goal. And religion approaches more nearly to God than do
the other moral virtues, inasmuch as it is occupied with those things
which are directly and immediately ordained to the Divine honour. Hence
religion is the chief of the moral virtues.

Some, however, deny that religion is pre-eminent among the moral
virtues, thus:

1. The perfection of a moral virtue lies in this, that it keeps the due
medium.[61] But religion fails to attain the medium of justice, for it
does not render to God anything absolutely equal to Him. Hence religion
is not better than the other moral virtues.

But the praiseworthiness of a virtue lies in the will, not in
the power. Hence to fall short of equality--which is the midpath
of justice--for lack of power, does not make virtue less
praiseworthy, provided the deficiency is not due to the will.

2. Again, in our service of men a thing seems to be praiseworthy in
proportion to the need of him whom we assist; hence it is said in
Isaias:[62] _Deal thy bread to the hungry._ But God needs nothing that
we can offer Him, according to the Psalmist: _I have said: Thou art my
God, for Thou hast no need of my goods._[63] Hence religion seems to be
less praiseworthy than the other virtues, for by them man is succoured.

But in the service we render to another for his profit, that is
the more praiseworthy which is rendered to the most needy,
because it is of greater profit to him. But no service is
rendered to God for His profit--for His glory, indeed, but for
our profit.

3. Lastly, the greater the necessity for doing a thing the less worthy
it is of praise, according to the words: _For if I preach the Gospel, it
is no glory to me, for a necessity lieth upon me._[64] But the greater
the debt the greater the necessity. Since, then, the service which man
offers to God is the greatest of debts, it would appear that religion is
the least praiseworthy of all human virtues.

Where necessity comes in the glory of supererogation is
non-existent; but the merit of the virtue is not thereby
excluded, provided the will be present. Consequently the
argument does not follow.

VII

Has Religion, That is _Latria_,[65] any External Acts?

In Ps. lxxxiii. 3 it is said: _My heart and my flesh have rejoiced in
the living God._ Now interior acts belong to the hea