Whether Christ's Humanity and Godhead Are to Be Adored with the Same
Adoration?
Objection 1: It would seem that Christ's humanity and Godhead are not
to be adored with the same adoration. For Christ's Godhead is to be
adored, as being common to Father and Son; wherefore it is written
(John 5:23): "That all may honor the Son, as they honor the Father."
But Christ's humanity is not common to Him and the Father. Therefore
Christ's humanity and Godhead are not to be adored with the same
adoration.
Obj. 2: Further, honor is properly "the reward of virtue," as the
Philosopher says (Ethic. iv, 3). But virtue merits its reward by
action. Since, therefore, in Christ the action of the Divine Nature
is distinct from that of the human nature, as stated above (Q. 19, A.
1), it seems that Christ's humanity is to be adored with a different
adoration from that which is given to His Godhead.
Obj. 3: Further, if the soul of Christ were not united to the Word,
it would have been worthy of veneration on account of the excellence
of its wisdom and grace. But by being united to the Word it lost
nothing of its worthiness. Therefore His human nature should receive
a certain veneration proper thereto, besides the veneration which is
given to His Godhead.
_On the contrary,_ We read in the chapters of the Fifth Council
[*Second Council of Constantinople, coll. viii, can. 9]: "If anyone
say that Christ is adored in two natures, so as to introduce two
distinct adorations, and does not adore God the Word made flesh with
the one and the same adoration as His flesh, as the Church has handed
down from the beginning; let such a one be anathema."
_I answer that,_ We may consider two things in a person to whom honor
is given: the person himself, and the cause of his being honored. Now
properly speaking honor is given to a subsistent thing in its
entirety: for we do not speak of honoring a man's hand, but the man
himself. And if at any time it happen that we speak of honoring a
man's hand or foot, it is not by reason of these members being
honored of themselves: but by reason of the whole being honored in
them. In this way a man may be honored even in something external;
for instance in his vesture, his image, or his messenger.
The cause of honor is that by reason of which the person honored has
a certain excellence, for honor is reverence given to something on
account of its excellence, as stated in the Second Part (II-II, Q.
103, A. 1). If therefore in one man there are several causes of
honor, for instance, rank, knowledge, and virtue, the honor given to
him will be one in respect of the person honored, but several in
respect of the causes of honor: for it is the man that is honored,
both on account of knowledge and by reason of his virtue.
Since, therefore, in Christ there is but one Person of the Divine and
human natures, and one hypostasis, and one suppositum, He is given
one adoration and one honor on the part of the Person adored: but on
the part of the cause for which He is honored, we can say that there
are several adorations, for instance that He receives one honor on
account of His uncreated knowledge, and another on account of His
created knowledge.
But if it be said that there are several persons or hypostases in
Christ, it would follow that there would be, absolutely speaking,
several adorations. And this is what is condemned in the Councils.
For it is written in the chapters of Cyril [*Council of Ephesus, Part
I, ch. 26]: "If anyone dare to say that the man assumed should be
adored besides the Divine Word, as though these were distinct
persons; and does not rather honor the Emmanuel with one single
adoration, inasmuch as the Word was made flesh; let him be anathema."
Reply Obj. 1: In the Trinity there are three Who are honored, but
only one cause of honor. In the mystery of the Incarnation it is the
reverse: and therefore only one honor is given to the Trinity and
only one to Christ, but in a different way.
Reply Obj. 2: Operation is not the object but the motive of honor.
And therefore there being two operations in Christ proves, not two
adorations, but two causes of adoration.
Reply Obj. 3: If the soul of Christ were not united to the Word of
God, it would be the principal thing in that Man. Wherefore honor
would be due to it principally, since man is that which is principal
in him [*Cf. _Ethic._ ix, 8]. But since Christ's soul is united to a
Person of greater dignity, to that Person is honor principally due to
Whom Christ's soul is united. Nor is the dignity of Christ's soul
hereby diminished, but rather increased, as stated above (Q. 2, A. 2,
ad 2).
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