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Reply. The answer is in the negative; but the cult of hyperdulia
must be given to her. The Collyridians were condemned because they
said that the Blessed Virgin Mary is to be adored with the cult of
latria.[1658] The reason is that the Mother of God is a mere
creature and the adoration of latria is to be given to God alone, and
to no creature.
The cult of dulia or veneration must be given to the rational
creature, however, on account of its excellence. Thus, even in the
civil order, the generals of the army, kings, and great philosophers
are venerated; and in the order of grace, the cult of supernatural
dulia is given to the saints. The cult of hyperdulia must be given to
the Blessed Virgin Mary, which more probably differs specifically
from the cult of dulia, because the eminent dignity of divine
motherhood belongs, by reason of its terminus, to the hypostatic
order, which specifically transcends the order of grace and
glory.[1659] Billuart inclines to this view in his commentary on
this article.
Thus, for example, munificence is a virtue that is specifically
distinct from liberality, and St. Thomas says that virginity is also
a specifically distinct virtue from even the perfect chastity of a
widow.[1660]
Objection. If the images of Christ and the cross are to be adored,
each with the adoration of latria, then this adoration applies likewise
to the Blessed Virgin Mary, because the Mother is related to the
Son.
Reply. There is no comparison in that the images of Christ and the
cross are not in themselves objects of veneration, but refer solely to
Christ. On the contrary, the Blessed Virgin Mary and the saints
are rational creatures, having an excellence of their own, and in
themselves are objects of veneration. "Consequently, if the
adoration of latria were shown to the rational creatures in which this
image is, there might be an occasion of error,"[1661] namely,
because not a few might conclude that these persons are to be adored in
themselves with the adoration not of relative, but of absolute latria.
In other words, such adoration might afford anyone the occasion of
judging that it should be attributed to this person because of his or
her own excellence.
Doubt. Is the cult of hyperdulia for its own sake greater and nobler
than the adoration of relative latria?
Reply. The answer is in the affirmative with Billuart and several
other theologians, because, although latria is a species of cult more
perfect than hyperdulia, nevertheless it can be that the act of
hyperdulia is worthier than the act of latria in some individual; just
as, although justice is a virtue specifically more perfect than
temperance, nevertheless it is possible that the noblest act of
temperance, for example, of virginity, is more perfect in some
individual than the least act of justice, such as the payment of a debt
in some business transaction.
This terminates the question of Christ's adoration.
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