But all kinds of acts, in so far as they are done for the glory of God, come under religion; not, however, as though it elicited them, but inasmuch as it controls them. Those acts, however, come under religion as eliciting them which, by their own specific character, pertain to the service of God. 3. Lastly, the charity whereby we love God is not distinct from the charity by which we love our neighbour. But in the _Ethics_[56] it is said: "To be honoured is akin to being loved." Hence religion by which God is honoured is not a specifically distinct virtue from those observances, whether _dulia_ or piety, whereby we honour our neighbour. Hence it is not a special virtue. But the object of love is a _good_ thing; whereas the object of honour or reverence is what is _excellent_. But it is God's Goodness that is communicated to His creatures, not the excellence of His Goodness. Hence while the charity wherewith we love God is not a distinct virtue from the charity wherewith we love our neighbour, yet the religion whereby we honour God is distinct from the virtues whereby we honour our neighbour. V Is Religion One of the Theological Virtues? Religion is considered a part of Justice, and this is a moral virtue. Religion is the virtue whereby we offer to God His due honour. Two things have therefore to be considered in religion. First we have to consider what religion offers God, namely, worship: this may be regarded as the material and the object with which religion is concerned. Secondly, we have to consider Him to Whom it is offered, namely, God Himself. Now, when worship is offered to God it is not as though our worshipful acts touched God, though this is the case when we believe God, for by believing in God we touch Him (and we have therefore said elsewhere[57] that God is the object of our faith not simply inasmuch as we believe in God, but inasmuch as we believe God). Due worship, however, is offered to God in that certain acts whereby we worship Him are performed as homage to Him, the offering sacrifice, for instance, and so forth. From all which it is evident that God does not stand to the virtue of religion as its object or as the material with which it is concerned, but as its goal. And consequently religion is not a theological virtue, for the object of these latter is the ultimate end; but religion is a moral virtue, and the moral virtues are concerned with the means to the end. But some regard religion as a theological virtue, thus: 1. S. Augustine says[58]: "God is worshipped by faith, hope, and charity," and these are theological virtues. But to offer worship to God comes under religion. Therefore religion is a theological virtue.