66. The Adoration of Christ: Unity of Person and Multiplicity of Causes

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Lecture Notes

Main Topics #

The Unity of Adoration in Christ #

• Whether Christ’s divinity and humanity should be adored by the same adoration or two distinct adorations
• The key distinction: honor is shown to a subsisting thing (the person/hypostasis), not to natures
• One adoration is owed to one person (Christ), though for two distinct reasons (causes): His divinity and His humanity
• This structure reverses the Trinity: in the Trinity, three persons are honored but by one cause (the divine nature); in the Incarnation, one person is honored but by two causes (divine and human nature)

The Problem of Separate Adorations (Objections) #

1. The divinity is common to Father and Son; the humanity is not common to them—therefore different adorations seem required
2. Christ performs different operations through His divine and human natures; operations that are different merit different honors
3. Christ’s soul, if not united to the Word, would merit veneration for its excellence—union with the Word does not diminish this dignity

Thomas’s Resolution #

• The subsisting subject (the person, the hypostasis) receives the honor, not the nature
• Multiple causes of honor can be attributed to one person without multiplying the honor itself
• Example: A man may be honored both for his knowledge and his virtue, yet there is one honor of that man, not two
• The synodal condemnation (Fifth Synod/Cyril of Alexandria) explicitly anathematizes those who posit two adorations of Christ

Latria vs. Dulia in Christ’s Humanity #

• Latria (λατρεία): worship, adoration due to God alone, recognizing His supreme dominion
• Dulia (δουλεία): veneration due to creatures
• Hyperdulia (ὑπερδουλεία): special veneration appropriate to the Blessed Virgin Mary
• Objection: The humanity of Christ is a creature; creatures receive dulia, not latria; therefore Christ’s humanity cannot receive latria
• Solution: The humanity is adored not as itself (as a separate thing) but as the thing adored (the flesh of God incarnate)
• Analogy: To honor the king’s vestment is to honor the king himself, not the cloth
• Therefore: Christ’s humanity receives latria insofar as it is the humanity of the Word Incarnate

The Adoration of Images #

• Objection from Exodus 20:4: prohibition of graven images seems to forbid adoration of Christ’s images
• Distinction between two motions of the soul toward an image:
  1. First motion: toward the image insofar as it is a thing in itself (wood, paint, stone)—this motion is different from motion toward the thing itself
  2. Second motion: toward the image insofar as it represents something else—this motion is one and the same as the motion toward the thing represented
• Result: When we adore an image of Christ, the same adoration that is due to Christ passes through to the image; the honor shown to an image arrives at its prototype
• Historical distinction: The Gentiles erred in making images to represent false gods or demons; the Church makes images of Christ (true God made visible) and genuinely represents Him
• The Incarnation changes the situation: God became visible, embodied; therefore His image can be venerated

Key Arguments #

Article 1: Unity of Adoration Despite Two Natures #

Objections:

• “The divinity is common to Father and Son; the humanity is not. Therefore, different adorations are due to each.”
• “Different operations require different honors. Christ’s divine and human operations are distinct.”
• “Christ’s soul would be worthy of veneration on account of its perfection even without union to the Word. Union does not diminish this.”

Countering Authority (Fifth Synod):

• “If anyone dares to say that Christ should be adored in two natures from which two adorations are introduced, and not by one adoration is adored Emmanuel (God with us), the God-Word made flesh, let him be anathema.”

Thomas’s Resolution:

• In the Trinity: three persons are honored, but one cause of honor (divine nature)
• In the Incarnation: one person is honored, but two causes of honor (divinity and humanity)
• Honor is given to the person/hypostasis, not to natures
• Multiple causes of honor do not multiply the honor itself
• The reason for honor is not the same as the object of honor: Christ is honored because of His divinity AND because of His perfected humanity, yet He (one person) is honored by one adoration

Article 2: Latria Applied to Christ’s Humanity #

Objections:

• “The humanity of Christ is a creature; latria is owed only to God; therefore the humanity cannot receive latria.”
• “The Gentiles are condemned for worshiping creatures (Romans 1). Christ’s humanity is a creature. Therefore it cannot receive latria.”
• “Latria is owed to God in recognition of His dominion. Christ as man is less than the Father. Therefore His humanity does not receive latria.”

Countering Authority (John of Damascus):

• “The flesh of Christ is adored, the Word of God being incarnate, not on account of itself, but on account of its being united in hypostasis with the Word of God.”
• The honor shown to a footstool arrives at the one whose footstool it is; therefore honoring Christ’s body is honoring Christ Himself

Thomas’s Resolution:

• Adoration of Christ’s humanity can be understood two ways:
  1. As the thing adored: The flesh of Christ IS the flesh of God Incarnate. To adore it is to adore the Word made flesh. This is latria.
  2. As a reason for adoration: The humanity can be adored on account of its perfection in grace and gifts. This would be dulia, not latria.
• One and the same person (Christ) receives latria on account of His divinity and dulia on account of His humanity’s perfected state
• This is not inconvenient: God the Father Himself receives latria on account of His divinity and dulia on account of His dominion over creatures

Article 3: Adoration of Images of Christ #

Objections:

• “Exodus 20:4 prohibits making graven images. No adoration should be done contrary to God’s precept.”
• “We should not communicate with the fruitless works of the Gentiles (Ephesians 5). The Gentiles are condemned for making images of false gods and worshiping them.”
• “Latria is owed on account of divinity, not humanity. The image of God impressed on the rational soul does not receive latria. Therefore a bodily image representing Christ’s humanity should not receive latria.”
• “No practice of divine worship should exist except what was instituted by God. Scripture contains no tradition of adoring images.”

Countering Authority (John of Damascus via Basil):

• “The honor shown to an image arrives at the prototype (exemplar).”
• “The one who adores the body of Christ does not look upon the earth but rather upon that of which it is the footstool, in whose honor he adores the footstool.”
• The Word Incarnate receives latria; therefore His body and images of Him also receive latria

Thomas’s Resolution:

• Twofold motion of the soul toward an image (from Aristotle’s On Memory and Recollection):
  1. First motion: toward the image as a thing (wood, color, sculpture)—this motion differs from motion toward the thing itself
  2. Second motion: toward the image as representing something else—this motion is ONE AND THE SAME as motion toward the thing represented
• Conclusion: Reverence should not be shown to an image insofar as it is a piece of wood or paint (only rational nature merits reverence). Reverence is shown to it insofar as it is an image. Therefore, the same adoration due to Christ is shown to His image through the image.
• The Exodus prohibition concerns making images for idolatrous purposes, not representing true God made visible
• The New Testament permits images of Christ because God became incarnate and thus visible
• Gentile error consisted not in making images but in either: (a) believing divine power resided in the images themselves, or (b) making images of demons/creatures and offering them latria

On the Charge: “Images are not in Scripture”

• The apostles handed down traditions orally, not all recorded in Scripture
• St. Paul: “Stand firm and hold to the traditions which you have learned, whether through word or through letter” (2 Thessalonians 2:15)
• The adoration of images of Christ is among the traditions preserved by the Church
• St. Luke is said to have painted an image of Christ (preserved in Rome)

Important Definitions #

Hypostasis / Person (ὑπόστασις) #

• The subsisting individual; that which exists in itself
• The subject to which honor, suffering, and action properly belong
• In the Incarnation: the Word (the Second Person of the Trinity) subsists in two complete natures (divine and human)
• Only one hypostasis in Christ despite two natures—this is the foundation of saying one adoration is due

Latria (λατρεία) #

• Worship, adoration, or service due to God alone
• Recognition of God’s supreme dominion and authority
• The only creature who receives latria is Christ, because He is God
• Not due to any creature, even the highest (hence the Gentiles are condemned for giving latria to demons and creatures)

Dulia (δουλεία) #

• Veneration, honor, or service due to creatures, especially saints
• A form of respect that acknowledges excellence or status
• Shown to saints on account of their grace and holiness
• Different in kind from latria—it does not recognize divine dominion

Hyperdulia (ὑπερδουλεία) #

• Special or eminent dulia shown to the Blessed Virgin Mary
• Mary receives dulia (not latria, for she is a creature), but it is higher than dulia shown to other saints
• This distinction becomes important in later articles

Motion of the Soul (motus animae) #

• The movement or inclination of the soul toward an object
• First motion: toward an image as a thing in itself (material, physical object)
• Second motion: toward an image as representing something else (analogical, intentional)
• The second motion is identical with the motion toward the thing represented; this is why honor to an image is honor to the prototype

Suppositum #

• That which subsists or stands under; the concrete individual substance
• In Christ, one suppositum (the Word) stands under two natures
• Synonymous with hypostasis in this context

Examples & Illustrations #

The King and His Vestments #

• When one honors the king’s vestment, robe, or shoe, one is truly honoring the king himself
• The material thing (cloth) is not honored for its own sake, but as belonging to and representing the king
• By analogy: To adore Christ’s flesh is to adore Christ; the flesh is not a separate object of adoration

The Flag #

• Showing respect to the flag is showing respect to the country
• Burning the flag is an act of disrespect to the nation
• The military carefully prevents flags from touching the ground
• Demonstrates how honor shown to a material symbol passes to what it represents

The Congressional Medal of Honor #

• The medal is awarded to a soldier, not to the action he performed
• The soldier is the object of honor; the action is the reason or cause of honor
• (Berquist notes a veteran’s insistence that it be called “Medal of Honor,” not “Congressional Medal of Honor,” for reasons of clarity)
• Analogous to Christ: Christ is honored; His divinity and humanity are causes of honor, not separate objects of honor

The Unknown Soldier #

• All soldiers are honored in the honoring of the Unknown Soldier
• Demonstrates how a particular can represent and unite a whole class
• Related to the principle that honor shown to one thing can extend to its parts or representatives

St. Luke’s Image of Christ #

• Traditionally attributed to St. Luke, preserved in Rome
• Used as evidence that the Church received the tradition of venerating images from the apostles
• Shows continuity of practice from the apostolic age

Relics of Saints (Brief References) #

• Berquist mentions relics of St. Thomas Aquinas being dispersed among various churches
• Example of St. Catherine: her head is in one place, other body parts in different churches
• Notes that there used to be disputes about relics
• These will be addressed more fully in a later article

Iconoclasm in History #

• Berquist mentions the Huguenots as ferocious destroyers of relics and images in France
• References Calvin (John Calvinist) and the Reformation context
• Notes Protestants quoting Exodus to oppose image veneration
• Shows the practical stakes of the theological argument

Muslim Practice with Images #

• Mentions that Muslims reject images in religious contexts
• U.S. postal stamps: Muslim feast stamp contains only the Arabic word for “feast” (no image)
• Christmas stamp may contain a nativity scene; Muslim stamp avoids any imagery
• Illustrates the contrast between Christian and Islamic theological practice regarding images

Questions Addressed #

Q1: Should Christ’s divinity and humanity be adored by one adoration or two separate adorations? #

Answer: By one adoration. The person (hypostasis) of Christ is one; honor is owed to the person, not to natures. Although there are two causes of honor (His divinity and His humanity), these do not multiply the adoration itself. The Trinity and Incarnation are inverse structures: in the Trinity, three persons share one cause of honor; in the Incarnation, one person has two causes of honor.

Q2: Can Christ’s humanity, which is a creature, receive latria (worship due to God alone)? #

Answer: Yes, properly understood. The humanity is adored not as a separate thing but as the humanity of God Incarnate—as the flesh of the Word. Just as honoring the king’s vestment is honoring the king, honoring Christ’s flesh is honoring Christ by latria. One can also consider Christ’s humanity as deserving dulia on account of its perfected state in grace, but primarily it receives latria insofar as it is the humanity of the divine person.

Q3: Should images of Christ be adored by latria? #

Answer: Yes. The soul has a twofold motion toward images: toward the image as a material thing (wood, paint), and toward the image as representing something else. Reverence should not be shown to the image as a material thing, but only insofar as it is an image. The motion toward the image as representation is identical with the motion toward Christ Himself; therefore, the same adoration (latria) due to Christ is shown through and to His image.

Q4: Does Exodus 20:4 (“You shall not make graven images”) prohibit the adoration of images of Christ? #

Answer: No. The prohibition concerns making images for idolatrous purposes or for representing false gods and demons. The Church prohibits separating the adoration of images from the adoration of their prototypes, but permits making and venerating images of the true God. The Incarnation is decisive: because God became visible and incarnate, His image can be genuinely representative and can be venerated. The apostles transmitted this practice orally and by example (e.g., St. Luke’s image of Christ); it is a legitimate tradition of the Church.

Notable Quotes #

“In the Trinity, there are three who are honored, but one is the cause of the honor, namely their divine nature. But in the mystery of the Incarnation, it is the reverse: it is one who is honored but two reasons why he can be honored—from his humanity and from his divinity.” — Thomas Aquinas

“The flesh of Christ is adored, the Word of God being incarnate, not on account of itself, but on account of its being united in hypostasis with the Word of God.” — John of Damascus

“If someone says that in the two natures Christ should be adored, from which two adorations are introduced, and not by one adoration is the God-Word incarnate with His own flesh adored, as has been handed down from the beginning of the Church of God, such a one is anathema.” — Fifth Synod (Cyril of Alexandria)

“The honor shown to an image arrives at the prototype.” — Basil the Great (cited via John of Damascus)

“To the image of Christ, insofar as it is a piece of wood, sculpted or drawn, no reverence should be shown, because reverence should be shown only to a rational nature. It remains, therefore, that there be shown to it reverence only insofar as it is an image. And thus it follows that the same reverence is shown to the image of Christ and to Christ himself.” — Thomas Aquinas

“The angel does three things for you: he distinguishes the light of your mind, he orders your images, and he arouses you to consider more correctly.” — Berquist (invoking the opening prayer to the guardian angel and St. Thomas)

Clarifications on Method #

Why These Arguments Appear Convincing but Are Resolved #

• Berquist emphasizes that the objections are carefully formulated and do seem persuasive at first glance
• The strength of the objections reflects genuine theological difficulties (how can a creature receive latria? how can two natures have one honor?)
• Thomas’s resolutions depend on crucial distinctions: between person and nature, between the object of honor and the cause of honor, between the image as a thing and the image as a representation
• These distinctions, once understood, dissolve the apparent contradictions
• Berquist notes: “Pretty convincing arguments, huh? But here comes the second authority…” and “He’s looking for a distinction here, right?”

The Role of Authority and Reason #

• The Fifth Synod’s anathema is presented as a boundary: anyone denying one adoration of Christ is condemned
• Thomas then shows that reason confirms this doctrine through carefully developed distinctions
• The approach exemplifies Thomistic methodology: authority (especially Scripture and conciliar definitions) sets the framework; reason clarifies how the doctrine coheres and resolves objections

Theological Context #

Connection to Earlier Questions #

• Question 25 follows questions 22-24 on the union of the human and divine natures in Christ
• The articles on adoration presuppose the hypostatic union (one person, two natures) already established
• The distinction between hypostasis and nature, fundamental to Christology, grounds all the distinctions made here

Connection to Later Articles #

• Article 2 deals with the adoration of Christ’s humanity specifically
• Article 3 extends the discussion to images of Christ
• Article 4 (briefly mentioned) will address adoration of the cross
• Article 5 (mentioned) will address Mary
• Article 6 (mentioned) will address relics of saints
• These articles form a progressive application of the principles established in Articles 1-3

Liturgical Implications #

• The adoration of the Blessed Sacrament (Christ’s body and blood) presupposes these distinctions
• The veneration of the cross on Good Friday and Easter Vigil is justified by these principles
• The invocation of saints and veneration of their relics connect to the same theological framework
• The veneration of Mary (hyperdulia, not latria) will require the precise distinctions developed here