Likewise Thomas Aquine, after long debating of the matter, thus at last ruleth over the case: 1The Image, and the thing thereby represented, must be worshipped both with one kind of Adoration: And, for example •e saith, The Cross, or Image of Christ must be honoured with L•tria, (that is▪ with godly honour) because Christ him self is so honoured: And the Image of our Lady must be honoured with Doulia, because that honour, (as he saith) is Dew unto our Lady. This determination of Thomas is reproved by Holcot: And his reason is this: 2Latria, or Godly honour, is dew only unto God: But the Image of God is not God: Therefore Latria, or Godly honour is not dew unto an Image. Otherwise (saith he) the Creator, and the Creature should both be Adored with one honour. And notwithstanding Henricus de Gandavo, Petrus de Aquisa, Johannes de Guiverra, Durandus, and other School Doctors agree with Holcot, and their judgement seem very agreeable unto Reason, Yet he that wrote Fortalitium Fidel, saith, 3The Common opinion, and practise of the Church holdeth the contrary. And one Jacobus Payua, a great stickler of that side, doubteth not to write thus: Non tamen inficiamur, hac nos Latriae Adoratione Christi praecla•issimam Crucem collar, & venerari: Yet we deny not, but we do worship, and Adore the most noble Cross of Christ, even with this Godly honour, that we call Latria. And, where as M. Harding referreth the whole Adoration unto the thing represented by the Image▪ One Jacobus Nanclantus, the Bishop of Cl•gium in Italy telleth him, that the Image, and the thing represented by the Image, must both be worshipped with one kind of Adoration. His words be these, Ergo non solum fa•endum est, Fideles in Ecclesia Adorare coram Imagine, ut nonnulli ad cau•elam forte loquuntur, sed & Adorare Imaginem, sine quo volueris scrupulo, quin & eo illam venerari cultu, quo & prototypon eius. Propter quod, si illud habet A do•ari Lat•ia, & illa habet Adorari La••ia: Therefore we must confess, that the faithful people in the Church doth not only worship before the Image, as some men use to speak for more assurance, but that they worship the Image it self, and that without any manner scruple of conscience, what so ever. Yea, and further they worship the Image with the same honour, wherewith they worship the thing represented.
Likewise Thomas Aquine, after longe debatinge of the mater, thus at laste ruleth ouer the case: 1The Image, and the thinge thereby represented, must be woorshipped bothe with one kinde of Adoration: And, for example •e saith, The Crosse, or Image of Christe must be honoured with L•tria, (that is▪ with godly honour) bicause Christe him selfe is so honoured: And the Image of our Lady must be honoured with Doulia, bicause that honour, (as he saithe) is Dewe vnto our Lady. This determination of Thomas is reprooued by Holcot: And his reason is this: 2Latria, or Godly honour, is dewe onely vnto God: But the Image of God is not God: Therefore Latria, or Godly honour is not dewe vnto an Image. Otherwise (saith he) the Creatoure, and the Creature shoulde bothe be Adoured with one honoure. And notwithstandinge Henricus de Gandauo, Petrus de Aquisa, Iohannes de Guiuerra, Durandus, and other Schoole Doctours agree with Holcot, and their iudgement seeme very agreeable vnto Reason, Yet he that wrote Fortalitium Fidel, saithe, 3The Common opinion, and practise of the Churche holdeth the contrarie. And one Iacobus Payua, a greate stickler of that side, doubt•th not to write thus: Non tamen inficiamur, hac nos Latriae Adoratione Christi praecla•issimam Crucem colere, & venerari: Yet wee denie not, but wee doo woorship, and Adoure the moste noble Crosse of Christe, euen with this Godly honoure, that wee calle Latria. And, where as M. Hardinge referreth the whole Adoration vnto the thinge represented by the Image▪ One Iacobus Nanclantus, the Bishop of Cl•gium in Italy telleth him, that the Image, and the thinge represented by the Image, must bothe be worshipped with one kinde of Adoration. His woordes be these, Ergo non solum fa•endum est, Fideles in Ecclesia Adorare coram Imagine, vt nonnulli ad cau•elam forte loquuntur, sed & Adorare Imaginem, sine quo volueris scrupulo, quin & eo illam venerari cultu, quo & prototypon eius. Propter quod, si illud habet A do•ari Lat•ia, & illa habet Adorari La••ia: Therefore wee must confesse, yt the faithul people in the Churche dooth not onely worshp before the Image, as some men vse to speake for more assurance, but that they woorship the Image it selfe, and that without any manner scruple of conscience, what so euer. Yea, and further they woorship the Image with the same honoure, wherewith they woorship the thinge represented.
- 1Thomas in. 3. Senten. dist. 2•
- 2Holcot in libru• Sapient. lect. 158.
- 3Author For•ali•ij: Licet ho• rationabiliter dictum videatur, tamen Communis opinio tenet oppositum. lacobus Payu•• li. 9. Jacobus Nanclā tus in epist. ad Roman. cap. 1.Author For•ali•ij: Licet ho• rationabiliter dictum videatur, tamen Communis opinio tenet oppositum. lacobus Payu•• li. 9. Iacobus Nāclā tus in epist. ad Roman. cap. 1.
