Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that Christ's cross should not be worshiped with the adoration of "latria." For no dutiful son honors that which dishonors his father, as the scourge with which he was scourged, or the gibbet on which he was hanged; rather does he abhor it. Now Christ underwent the most shameful death on the cross; according to Wis. 2:20: "Let us condemn Him to a most shameful death." Therefore we should not venerate the cross but rather we should abhor it.

Objection 2: Further, Christ's humanity is worshiped with the adoration of "latria," inasmuch as it is united to the Son of God in Person. But this cannot be said of the cross. Therefore Christ's cross should not be worshiped with the adoration of "latria."

Objection 3: Further, as Christ's cross was the instrument of His passion and death, so were also many other things, for instance, the nails, the crown, the lance; yet to these we do not show the worship of "latria." It seems, therefore, that Christ's cross should not be worshiped with the adoration of "latria."

On the contrary, We show the worship of "latria" to that in which we place our hope of salvation. But we place our hope in Christ's cross, for the Church sings:

"Dear Cross, best hope o'er all beside,

That cheers the solemn passion-tide:

Give to the just increase of grace,

Give to each contrite sinner peace."

Therefore Christ's cross should be worshiped with the adoration of "latria."

I answer that, As stated above (Article 3), honor or reverence is due to a rational creature only; while to an insensible creature, no honor or reverence is due save by reason of a rational nature. And this in two ways. First, inasmuch as it represents a rational nature: secondly, inasmuch as it is united to it in any way whatsoever. In the first way men are wont to venerate the king's image; in the second way, his robe. And both are venerated by men with the same veneration as they show to the king.

If, therefore, we speak of the cross itself on which Christ was crucified, it is to be venerated by us in both ways---namely, in one way in so far as it represents to us the figure of Christ extended thereon; in the other way, from its contact with the limbs of Christ, and from its being saturated with His blood. Wherefore in each way it is worshiped with the same adoration as Christ, viz. the adoration of "latria." And for this reason also we speak to the cross and pray to it, as to the Crucified Himself. But if we speak of the effigy of Christ's cross in any other material whatever---for instance, in stone or wood, silver or gold---thus we venerate the cross merely as Christ's image, which we worship with the adoration of "latria," as stated above (Article 3).

Reply to Objection 1: If in Christ's cross we consider the point of view and intention of those who did not believe in Him, it will appear as His shame: but if we consider its effect, which is our salvation, it will appear as endowed with Divine power, by which it triumphed over the enemy, according to Col. 2:14,15: "He hath taken the same out of the way, fastening it to the cross, and despoiling the principalities and powers, He hath exposed them confidently, in open show, triumphing over them in Himself." Wherefore the Apostle says (1 Cor. 1:18): "The Word of the cross to them indeed that perish is foolishness; but to them that are saved---that is, to us---it is the power of God."

Reply to Objection 2: Although Christ's cross was not united to the Word of God in Person, yet it was united to Him in some other way, viz. by representation and contact. And for this sole reason reverence is shown to it.

Reply to Objection 3: By reason of the contact of Christ's limbs we worship not only the cross, but all that belongs to Christ. Wherefore Damascene says (De Fide Orth. iv, 11): "The precious wood, as having been sanctified by the contact of His holy body and blood, should be meetly worshiped; as also His nails, His lance, and His sacred dwelling-places, such as the manger, the cave and so forth." Yet these very things do not represent Christ's image as the cross does, which is called "the Sign of the Son of Man" that "will appear in heaven," as it is written (Mt. 24:30). Wherefore the angel said to the women (Mk. 16:6): "You seek Jesus of Nazareth, Who was crucified": he said not "pierced," but "crucified." For this reason we worship the image of Christ's cross in any material, but not the image of the nails or of any such thing.

Articulus 4

Argumentum 1

Ad quartum sic proceditur. Videtur quod crux christi non sit adoranda adoratione latriae. Nullus enim pius filius veneratur contumeliam patris sui, puta flagellum quo flagellatus est, vel lignum in quo erat suspensus, sed magis illud abhorret. Christus autem in ligno crucis est opprobriosissimam mortem passus, secundum illud Sap. II, morte turpissima condemnemus eum.

Ergo non debemus crucem venerari, sed magis abhorrere.

Argumentum 2

Praeterea, humanitas christi adoratione latriae adoratur inquantum est unita filio dei in persona. Quod de cruce dici non potest. Ergo crux christi non est adoranda adoratione latriae.

Argumentum 3

Praeterea, sicut crux christi fuit instrumentum passionis eius et mortis, ita etiam et multa alia, puta clavi, corona et lancea, quibus tamen non exhibemus latriae cultum. Ergo videtur quod crux christi non sit adoratione latriae adoranda.

Sed Contra

Sed contra, illi exhibemus adorationem latriae in quo ponimus spem salutis. Sed in cruce christi ponimus spem, cantat enim ecclesia, o crux, ave, spes unica, hoc passionis tempore, auge piis iustitiam, reisque dona veniam.

Ergo crux christi est adoranda adoratione latriae.

Corpus

Respondeo dicendum quod, sicut supra dictum est, honor seu reverentia non debetur nisi rationali creaturae, creaturae autem insensibili non debetur honor vel reverentia nisi ratione naturae rationalis. Et hoc dupliciter, uno modo, inquantum repraesentat naturam rationalem; alio modo, inquantum ei quocumque modo coniungitur. Primo modo consueverunt homines venerari regis imaginem, secundo modo, eius vestimentum. Utrumque autem venerantur homines eadem veneratione qua venerantur et regem. Si ergo loquamur de ipsa cruce in qua christus crucifixus est, utroque modo est a nobis veneranda, uno modo scilicet inquantum repraesentat nobis figuram christi extensi in ea; alio modo, ex contactu ad membra christi, et ex hoc quod eius sanguine est perfusa. Unde utroque modo adoratur eadem adoratione cum christo, scilicet adoratione latriae. Et propter hoc etiam crucem alloquimur et deprecamur, quasi ipsum crucifixum. Si vero loquamur de effigie crucis christi in quacumque alia materia, puta lapidis vel ligni, argenti vel auri, sic veneramur crucem tantum ut imaginem christi, quam veneramur adoratione latriae, ut supra dictum est.

Ad 1

Ad primum ergo dicendum quod in cruce christi, quantum ad opinionem vel intentionem infidelium, consideratur opprobrium christi, sed quantum ad effectum nostrae salutis, consideratur virtus divina ipsius, qua de hostibus triumphavit, secundum illud Coloss. II, ipsum tulit de medio, affigens illud cruci, et spolians principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso.

Et ideo dicit apostolus, I Cor. I, verbum crucis pereuntibus quidem stultitia est, his autem qui salvi fiunt, idest nobis, virtus dei est.

Ad 2

Ad secundum dicendum quod crux christi, licet non fuerit unita verbo dei in persona, fuit tamen ei unita aliquo alio modo, scilicet per repraesentationem et contactum.

Et hac sola ratione exhibetur ei reverentia.

Ad 3

Ad tertium dicendum quod, quantum ad rationem contactus membrorum christi, adoramus non solum crucem, sed etiam omnia quae sunt christi.

Unde Damascenus dicit, in IV libro, pretiosum lignum, ut sanctificatum contactu sancti corporis et sanguinis, decenter adorandum; clavos, indumenta, lanceam; et sacra eius tabernacula.

Ista tamen non repraesentant imaginem christi, sicut crux, quae dicitur signum filii hominis, quod apparebit in caelo, ut dicitur Matth. XXIV. Ideoque mulieribus dixit Angelus, iesum quaeritis Nazarenum crucifixum, non dixit, lanceatum, sed, crucifixum.

Et inde est quod imaginem crucis christi veneramur in quacumque materia, non autem imaginem clavorum, vel quorumcumque huiusmodi.