3. Further, latria seems to come under religion. But S. Augustine

says: "Latria is interpreted as service." But we ought to serve not God only, but our neighbour as well: By charity of the spirit serve one another. Religion, then, implies relation to our neighbour.

But since a slave implies a master, it follows that where there exists a peculiar and special title of dominion there also will be found a peculiar and special ratio of servitude. It is clear, however, that dominion belongs to God in a peculiar and special fashion, since He it is Who has made all things and Who holds the chief rule over all things. Consequently a special kind of service is due to Him. And this service is by the Greeks designated latria, which is, in consequence, properly comprised under "religion."

4. Again, reverence comes under religion. But man has to reverence, not only God, but his neighbour as well; as Cato says: "Reverence parents." Hence religion establishes a relation between ourselves and our neighbour as well as between ourselves and God.

But we are said to reverence those men whom we honour or remember, or to whose presence we resort. So, too, even things which are subject to us are said to be "cultivated" by us (coli); thus husbandmen (agricolae) are so called because they "cultivate" the fields; the inhabitants of a place, too (incolae), are so called because they "cultivate" the spots where they dwell. But since special honour is due to God as the First Principle of all, a special kind of "cultus" or "reverence" is His due, and this the Greeks call eusebia or theosebia, as S. Augustine says.