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Objection 1: It seems that dulia has various species. For by dulia
we show honor to our neighbor. Now different neighbors are honored
under different aspects, for instance king, father and master, as the
Philosopher states (Ethic. ix, 2). Since this difference of
aspect in the object differentiates the species of virtue, it seems
that dulia is divided into specifically different virtues.
Objection 2: Further, the mean differs specifically from the
extremes, as pale differs from white and black. Now hyperdulia is
apparently a mean between latria and dulia: for it is shown towards
creatures having a special affinity to God, for instance to the
Blessed Virgin as being the mother of God. Therefore it seems that
there are different species of dulia, one being simply dulia, the
other hyperdulia.
Objection 3: Further, just as in the rational creature we find the
image of God, for which reason it is honored, so too in the
irrational creature we find the trace of God. Now the aspect of
likeness denoted by an image differs from the aspect conveyed by a
trace. Therefore we must distinguish a corresponding difference of
dulia: and all the more since honor is shown to certain irrational
creatures, as, for instance, to the wood of the Holy Cross.
On the contrary, Dulia is condivided with latria. But latria is not
divided into different species. Neither therefore is dulia.
I answer that, Dulia may be taken in two ways. In one way it may be
taken in a wide sense as denoting reverence paid to anyone on account of
any kind of excellence, and thus it comprises piety and observance,
and any similar virtue whereby reverence is shown towards a man. Taken
in this sense it will have parts differing specifically from one
another. In another way it may be taken in a strict sense as denoting
the reverence of a servant for his lord, for dulia signifies
servitude, as stated above (Article 3). Taken in this sense it is
not divided into different species, but is one of the species of
observance, mentioned by Tully (De Invent. Rhet. ii), for the
reason that a servant reveres his lord under one aspect, a soldier his
commanding officer under another, the disciple his master under
another, and so on in similar cases.
Reply to Objection 1: This argument takes dulia in a wide sense.
Reply to Objection 2: Hyperdulia is the highest species of dulia
taken in a wide sense, since the greatest reverence is that which is
due to a man by reason of his having an affinity to God.
Reply to Objection 3: Man owes neither subjection nor honor to an
irrational creature considered in itself, indeed all such creatures are
naturally subject to man. As to the Cross of Christ, the honor we
pay to it is the same as that which we pay to Christ, just as the
king's robe receives the same honor as the king himself, according to
Damascene (De Fide Orth. iv).
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