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Objection 1: It would seem that the Mother of God is to be
worshiped with the adoration of "latria." For it seems that the same
honor is due to the king's mother as to the king: whence it is written
(3 Kgs. 2:19) that "a throne was set for the king's mother,
and she sat on His right hand." Moreover, Augustine [Sermon on
the Assumption, work of an anonymous author] says: "It is right
that the throne of God, the resting-place of the Lord of Heaven,
the abode of Christ, should be there where He is Himself." But
Christ is worshiped with the adoration of "latria." Therefore His
Mother also should be.
Objection 2: Further, Damascene says (De Fide Orth. iv,
16): "The honor of the Mother reflects on the Son." But the
Son is worshiped with the adoration of "latria." Therefore the
Mother also.
Objection 3: Further, Christ's Mother is more akin to Him than
the cross. But the cross is worshiped with the adoration of
"latria." Therefore also His Mother is to be worshiped with the
same adoration.
On the contrary, The Mother of God is a mere creature. Therefore
the worship of "latria" is not due to her.
I answer that, Since "latria" is due to God alone, it is not due
to a creature so far as we venerate a creature for its own sake. For
though insensible creatures are not capable of being venerated for their
own sake, yet the rational creature is capable of being venerated for
its own sake. Consequently the worship of "latria" is not due to any
mere rational creature for its own sake. Since, therefore, the
Blessed Virgin is a mere rational creature, the worship of "latria"
is not due to her, but only that of "dulia": but in a higher degree
than to other creatures, inasmuch as she is the Mother of God. For
this reason we say that not any kind of "dulia" is due to her, but
"hyperdulia."
Reply to Objection 1: The honor due to the king's mother is not
equal to the honor which is due to the king: but is somewhat like it,
by reason of a certain excellence on her part. This is what is meant
by the authorities quoted.
Reply to Objection 2: The honor given to the Mother reflects on
her Son, because the Mother is to be honored for her Son's sake.
But not in the same way as honor given to an image reflects on its
exemplar: because the image itself, considered as a thing, is not to
be venerated in any way at all.
Reply to Objection 3: The cross, considered in itself, is not an
object of veneration, as stated above (Articles 4,5). But the
Blessed Virgin is in herself an object of veneration. Hence there is
no comparison.
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