02/04/2021
QUESTIONS ON THE ADORATION OF THE HOLY CROSS
Answered by St. Thomas Aquinas in his Summa Theologica
ARTICLE 3. 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 (Exodus 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 (Ephesians 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 (Romans 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 Corinthians 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 follows 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 Thessalonians 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.
ARTICLE 4. 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 Wisdom 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."
[Hymn Vexilla Regis: translation of Father Aylward, O.P.]
THEREFORE, CHRIST'S CROSS SHOULD BE WORSHIPED WITH THE ADORATION OF "LATRIA."
I ANSWER THAT, As stated above (Article 3), honor or reverence is due to a rational creature only; while to an insensible creature, no honor or reverence is due save by reason of a rational nature. And this in two ways. First, inasmuch as it represents a rational nature: secondly, inasmuch as it is united to it in any way whatsoever. In the first way men are wont to venerate the king's image; in the second way, his robe. And both are venerated by men with the same veneration as they show to the king. If, therefore, we speak of the cross itself on which Christ was crucified, it is to be venerated by us in both ways—namely, in one way in so far as it represents to us the figure of Christ extended thereon; in the other way, from its contact with the limbs of Christ, and from its being saturated with His blood. Wherefore in each way it is worshiped with the same adoration as Christ, viz. the adoration of "latria." And for this reason also we speak to the cross and pray to it, as to the Crucified Himself. But if we speak of the effigy of Christ's cross in any other material whatever—for instance, in stone or wood, silver or gold—thus we venerate the cross merely as Christ's image, which we worship with the adoration of "latria," as stated above (Article 3).
REPLY TO OBJECTION 1. If in Christ's cross we consider the point of view and intention of those who did not believe in Him, it will appear as His shame: but if we consider its effect, which is our salvation, it will appear as endowed with Divine power, by which it triumphed over the enemy, according to Colossians 2:14-15: "He hath taken the same out of the way, fastening it to the cross, and despoiling the principalities and powers, He hath exposed them confidently, in open show, triumphing over them in Himself." Wherefore the Apostle says (1 Corinthians 1:18): "The Word of the cross to them indeed that perish is foolishness; but to them that are saved—that is, to us—it is the power of God."
REPLY TO OBJECTION 2. Although Christ's cross was not united to the Word of God in Person, yet it was united to Him in some other way, viz. by representation and contact. And for this sole reason reverence is shown to it.
REPLY TO OBJECTION 3. By reason of the contact of Christ's limbs we worship not only the cross, but all that belongs to Christ. Wherefore Damascene says (De Fide Orth. iv, 11): "The precious wood, as having been sanctified by the contact of His holy body and blood, should be meetly worshiped; as also His nails, His lance, and His sacred dwelling-places, such as the manger, the cave and so forth." Yet these very things do not represent Christ's image as the cross does, which is called "the Sign of the Son of Man" that "will appear in heaven," as it is written (Matthew 24:30). Wherefore the angel said to the women (Mark 16:6): "You seek Jesus of Nazareth, Who was crucified": he said not "pierced," but "crucified." For this reason we worship the image of Christ's cross in any material, but not the image of the nails or of any such thing.
APPENDIX:
The three forms of honor are:
LATRIA – the highest form of adoration offered to the Triune God alone (worship, adoration)
HYPERDULIA – the highest form of “dulia” given to the Blessed Virgin Mary because of her being the Mother of God
DULIA – honor offered to the saints and the angels in heaven
REFERENCE:
Aquinas, Summa Theologica 3.25.3-4.
