Whether Religion Is the Same As Sanctity?
Objection 1: It would seem that religion is not the same as sanctity.
Religion is a special virtue, as stated above (A. 4): whereas
sanctity is a general virtue, because it makes us faithful, and
fulfil our just obligations to God, according to Andronicus [*De
Affectibus]. Therefore sanctity is not the same as religion.
Obj. 2: Further, sanctity seems to denote a kind of purity. For
Dionysius says (Div. Nom. xii) that "sanctity is free from all
uncleanness, and is perfect and altogether unspotted purity." Now
purity would seem above all to pertain to temperance which repels
bodily uncleanness. Since then religion belongs to justice, it would
seem that sanctity is not the same as religion.
Obj. 3: Further, things that are opposite members of a division are
not identified with one another. But in an enumeration given above
(Q. 80, ad 4) of the parts of justice, sanctity is reckoned as
distinct from religion. Therefore sanctity is not the same as
religion.
_On the contrary,_ It is written (Luke 1:74, 75): "That . . . we may
serve Him . . . in holiness and justice." Now, "to serve God" belongs
to religion, as stated above (A. 1, ad 3; A. 3, ad 2). Therefore
religion is the same as sanctity.
_I answer that,_ The word "sanctity" seems to have two
significations. In one way it denotes purity; and this signification
fits in with the Greek, for _hagios_ means "unsoiled." In another way
it denotes firmness, wherefore in olden times the term "sancta" was
applied to such things as were upheld by law and were not to be
violated. Hence a thing is said to be sacred (_sancitum_) when it is
ratified by law. Again, in Latin, this word _sanctus_ may be
connected with purity, if it be resolved into _sanguine tinctus,_
"since, in olden times, those who wished to be purified were
sprinkled with the victim's blood," according to Isidore (Etym. x).
In either case the signification requires sanctity to be ascribed to
those things that are applied to the Divine worship; so that not only
men, but also the temple, vessels and such like things are said to be
sanctified through being applied to the worship of God. For purity is
necessary in order that the mind be applied to God, since the human
mind is soiled by contact with inferior things, even as all things
depreciate by admixture with baser things, for instance, silver by
being mixed with lead. Now in order for the mind to be united to the
Supreme Being it must be withdrawn from inferior things: and hence it
is that without purity the mind cannot be applied to God. Wherefore
it is written (Heb. 12:14): "Follow peace with all men, and holiness,
without which no man shall see God." Again, firmness is required for
the mind to be applied to God, for it is applied to Him as its last
end and first beginning, and such things must needs be most
immovable. Hence the Apostle said (Rom. 8:38, 39): "I am sure that
neither death, nor life . . . shall separate me [*Vulg.: 'shall be
able to separate us'] from the love of God."
Accordingly, it is by sanctity that the human mind applies itself and
its acts to God: so that it differs from religion not essentially but
only logically. For it takes the name of religion according as it
gives God due service in matters pertaining specially to the Divine
worship, such as sacrifices, oblations, and so forth; while it is
called sanctity, according as man refers to God not only these but
also the works of the other virtues, or according as man by means of
certain good works disposes himself to the worship of God.
Reply Obj. 1: Sanctity is a special virtue according to its essence;
and in this respect it is in a way identified with religion. But it
has a certain generality, in so far as by its command it directs the
acts of all the virtues to the Divine good, even as legal justice is
said to be a general virtue, in so far as it directs the acts of all
the virtues to the common good.
Reply Obj. 2: Temperance practices purity, yet not so as to have the
character of sanctity unless it be referred to God. Hence of
virginity itself Augustine says (De Virgin. viii) that "it is honored
not for what it is, but for being consecrated to God."
Reply Obj. 3: Sanctity differs from religion as explained above, not
really but logically.
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