On prayer and the contemplative life · Aquinas, Saint Thomas
2. All virtue consists in the free-will, and hence virtue is called an
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elective or voluntary habit. But latria belongs to religion, and latria implies a certain servitude. Hence religion is not a virtue.
But even a servant can freely give to his master the service that is his due and thus "make a virtue of necessity" by voluntarily paying his debt. And similarly the payment of due service to God can be an act of virtue according as a man does it voluntarily.
3. Lastly, as is said in Aristotle's Ethics, the aptitude for the virtues is implanted in us by nature; hence those things which come under the virtues arise from the dictates of natural reason; but it belongs to religion to offer external reverence to the Divine Nature. Ceremonial, however, or external reverence, is not due to the dictates of natural reason. Hence religion is not a virtue.
But it is due to the dictates of natural reason that a man does certain things in order to show reverence to God. That he should do precisely this or that, however, does not come from the dictates of natural reason, but from Divine or human positive law.
III
Is Religion One Virtue?
S. Paul says to the Ephesians: One God, one faith. But true religion maintains faith in one God. Consequently religion is one virtue.
Habits are distinguished according to the divers objects with which they are concerned. But it belongs to religion to show reverence for the One God for one particular reason, inasmuch, namely, as He is the First Principle, the Creator and Governor of all things; hence we read in Malachi: If I am a Father, where is my honour? for it is the father that produces and governs. Hence it is clear that religion is but one virtue.
But some maintain that religion is not one virtue, thus:
