eral virtue, but that it commands all other
virtues, as stated above (A. 1, ad 1).

Reply Obj. 2: Every deed, in so far as it is done in God's honor,
belongs to religion, not as eliciting but as commanding: those belong
to religion as eliciting which pertain to the reverence of God by
reason of their specific character.

Reply Obj. 3: The object of love is the good, but the object of honor
and reverence is something excellent. Now God's goodness is
communicated to the creature, but the excellence of His goodness is
not. Hence the charity whereby God is loved is not distinct from the
charity whereby our neighbor is loved; whereas the religion whereby
God is honored, is distinct from the virtues whereby we honor our
neighbor.
_______________________

FIFTH ARTICLE [II-II, Q. 81, Art. 5]

Whether Religion Is a Theological Virtue?

Objection 1: It would seem that religion is a theological virtue.
Augustine says (Enchiridion iii) that "God is worshiped by faith,
hope and charity," which are theological virtues. Now it belongs to
religion to pay worship to God. Therefore religion is a theological
virtue.

Obj. 2: Further, a theological virtue is one that has God for its
object. Now religion has God for its object, since it directs us to
God alone, as stated above (A. 1). Therefore religion is a
theological virtue.

Obj. 3: Further, every virtue is either theological, or intellectual,
or moral, as is clear from what has been said (I-II, QQ. 57, 58, 62).
Now it is evident that religion is not an intellectual virtue,
because its perfection does not depend on the consideration of truth:
nor is it a moral virtue, which consists properly in observing the
mean between too much and too little, for one cannot worship God too
much, according to Ecclus. 43:33, "Blessing the Lord, exalt Him as
much as you can; for He is above all praise." Therefore it remains
that it is a theological virtue.

_On the contrary,_ It is reckoned a part of justice which is a moral
virtue.

_I answer that,_ As stated above (A. 4) religion pays due worship to
God. Hence two things are to be considered in religion: first that
which it offers to God, viz. worship, and this is by way of matter
and object in religion; secondly, that to which something is offered,
viz. God, to Whom worship is paid. And yet the acts whereby God is
worshiped do not reach out to God himself, as when we believe God we
reach out to Him by believing; for which reason it was