The reason and will are naturally directed to God, inasmuch as He is the beginning and end of nature, but in proportion to nature. Reply to Objection 5. lxxxiii, qu. Objection 1. Reason is shown to be so much the more perfect, according as it is able to overcome or endure more easily the weakness of the body and of the lower powers. Further, Augustine says (De Doctr. certainly the most comprehensive ? But infirmity is an evil. Article 2. On the contrary, That which is above man's nature is distinct from that which is according to his nature. Further, theological virtues are quasi-Divine virtues. Now among the virtues directed to the connatural end there is but one natural virtue, viz. iii, 10). But health and beauty are not operative habits. Now charity is the root of all the virtues, according to Ephesians 3:17: "Being rooted and founded in charity." 31 quotes from Summa Theologica, 5 Vols: ‘The human mind may perceive truth only through thinking, as is clear from Augustine.’ Wherefore, since power [The one Latin word 'potentia' is rendered 'potentiality' in the first case, and 'power' in the second] is of two kinds, namely, power in reference to being, and power in reference to act; the perfection of each of these is called virtue. Reason is shown to be so much the more perfect, according as it is able to overcome or endure more easily the weakness of the body and of the lower powers. 3,6, 14) to Whom the soul is disposed by being made like to Him. Therefore charity, which is love, precedes hope. It is untrue, therefore, "that no one can make bad use of virtue." Consequently there was need for an additional supernatural habit in both respects. Therefore faith, hope, and charity are virtues directing us to God. With regard to this, love always precedes hope: for good is never hoped for unless it be desired and loved. Secondly, the will is directed to this end, both as to that end as something attainable—and this pertains to hope—and as to a certain spiritual union, whereby the will is, so to speak, transformed into that end—and this belongs to charity. Good use of free-will is said to be a virtue, in the same sense as above (Reply to Objection 1); that is to say, because it is that to which virtue is directed as to its proper act. Objection 1. First, in respect of the reason or intellect, in so far as it contains the first universal principles which are known to us by the natural light of the intellect, and which are reason's starting-point, both in speculative and in practical matters. Now the virtues which perfect the intellective part are called intellectual; and the virtues which perfect the appetitive … Such like principles are called "theological virtues": first, because their object is God, inasmuch as they direct us aright to God: secondly, because they are infused in us by God alone: thirdly, because these virtues are not made known to us, save by Divine revelation, contained in Holy Writ. One can make bad use of a virtue objectively, for instance by having evil thoughts about a virtue, e.g. 11: "He who created thee without thee, will not justify thee without thee." First, essentially: and thus these theological virtues surpass the nature of man. Reply to Objection 1. In this way therefore virtue is applied to evil things: so that the "virtue" of sin is said to be law, in so far as occasionally sin is aggravated through the law, so as to attain to the limit of its possibility. movement to the end, and conformity with the end by means of love. We are said to merit by something in two ways. Reply to Objection 5. ii, 6): "Virtue is that which makes its possessor good, and his work good likewise." Reply to Objection 6. European Journal of the History of Economic Thought, Taylor & Francis (Routledge), 1994, 1 (3), pp.435-473. And therefore reason, or the mind, is the proper subject of virtue. Home About Courses Enroll Summa Theologiae Donate Back Aquinas ... TREATISE ON VIRTUES Index. One as its principal object, viz. Virtue which is referred to being is not proper to man; but only that virtue which is referred to works of reason, which are proper to man. Though charity is love, yet love is not always charity. But the end of power is act. First, as regards the intellect, man receives certain supernatural principles, which are held by means of a Divine light: these are the articles of faith, about which is faith. Therefore human virtue which is an operative habit, is a good habit, productive of good works. Edus. Objection 2. Presenting the reasoning for almost all points of Christian theology in the West, topics of the Summa follow the following … But there are virtues even of the irrational parts; as the Philosopher says (Ethic. Reply to Objection 3. Of the Virtues, As to Their Essence 56. Objection 4. Reply to Objection 3. “Written from 1265-1274, the Summa Theologica is St. Thomas Aquinas’ greatest work. Aquinas’ Summa theologica. I answer that, Virtue, from the very nature of the word, implies some perfection of power, as we have said above (Article 1). By order of generation, in respect of which matter precedes form, and the imperfect precedes the perfect, in one same subject faith precedes hope, and hope charity, as to their acts: because habits are all infused together. xv) that "virtue is the order of love," and (QQ. Theol.Imprimatur. Therefore human virtue which is an operative habit, is a good habit, productive of good works. Objection 3. Christ. But the perfection of that power, since it is compatible with a falling away from reason, cannot be called a human virtue. Objection 3. Objection 5. 17, "virtue is the disposition of a perfect thing to that which is best: and by perfect, I mean that which is disposed according to nature." For the theological virtues, if they be in a human soul, must needs perfect it, either as to the intellective, or as to the appetitive part. Now the best thing to which man needs to be disposed by virtue is God Himself, as Augustine proves (De Moribus Eccl. vii, text. Natural powers are of themselves determinate to one act: not so the rational powers. iv) that as health and beauty belong to the body, so virtue belongs to the soul. Wherefore, as we have said above (I-II:3:2), happiness or bliss by which man is made most perfectly conformed to God, and which is the end of human life, consists in an operation. This suffices for the Reply to the First Objection. Objection 3. Summa Theologica, by St. Thomas Aquinas, [1947], at sacred-texts.com. But good is more common than quality, since it is convertible with being. This is the sense of the words, "which God works in us without us." Therefore there should be but one theological virtue. One can make bad use of a virtue objectively, for instance by having evil thoughts about a virtue, e.g. 11: "He who created thee without thee, will not justify thee without thee." The matter about which virtue is concerned is its object, and this could not be included in the above definition, because the object fixes the virtue to a certain species, and here we are giving the definition of virtue in general. Theol.Imprimatur. Summa Theologica consists of three main parts. A[2] Whether there are four cardinal virtues? It would seem that the theological virtues are not distinct from the moral and intellectual virtues. Further, no difference is more common than its genus; since it is that which divides the genus. Now virtue causes an ordered operation. On the contrary, Augustine says (De Moribus Eccl. Now man's happiness is twofold, as was also stated above (I-II:5:5). Edus. By order of generation, in respect of which matter precedes form, and the imperfect precedes the perfect, in one same subject faith precedes hope, and hope charity, as to their acts: because habits are all infused together. Reply to Objection 4. Now the theological virtues suffice to direct us to supernatural good. the Fathers of the English Dominican Province, 5 vols., rev. Are the theological virtues distinct from the intellectual and moral virtues. . ", The end of virtue, since it is an operative habit, is operation. Reply to Objection 2. On the contrary, We have the authority of Augustine from whose words this definition is gathered, and principally in De Libero Arbitrio ii, 19. by hating it, or by being proud of it: but one cannot make bad use of virtue as principle of action, so that an act of virtue be evil. Much less therefore should they be reckoned as theological virtues. Therefore they are theological virtues. But there is a virtue even of sin; according to 1 Corinthians 15:56: "The virtue [Douay: 'strength'] of sin is the Law." Now the latter happens in respect of two things. Because from the fact that a man thinks that he can obtain a good through someone, he begins to love him: and from the fact that he loves him, he then hopes all the more in him. Reply to Objection 2. We are said to merit by something in two ways. When we say that virtue is the order or ordering of love, we refer to the end to which virtue is ordered: because in us love is set in order by virtue. For the furthest point to which a power can reach, is said to be its virtue; for instance, if a man can carry a hundredweight and not more, his virtue [In English we should say 'strength,' which is the original signification of the Latin 'virtus': thus we speak of an engine being so many horse-power, to indicate its 'strength'] is put at a hundredweight, and not at sixty. vi, 5): wherefore art is not a virtue. But power in reference to being is on the part of matter, which is potential being, whereas power in reference to act, is on the part of the form, which is the principle of action, since everything acts in so far as it is in act. Further, as Augustine says (De Trin. Now love is charity, which is a theological virtue. But we do merit by our virtues. 30) that "the ordering which is called virtue consists in enjoying what we ought to enjoy, and using what we ought to use." 3,6, 14) to Whom the soul is disposed by being made like to Him. Now man is so constituted that the body holds the place of matter, the soul that of form. THE KNOWLEDGE OF THE DIVINE PERSONS QUESTION 33. On the contrary, The Philosopher (Ethic. Objection 2. Objection 2. Canonicus Surmont, Vicarius Generalis. theological virtues, if they be in a human soul, must needs perfect it, either as to the intellective, or as to the appetitive part. xv) that "virtue is the order of love," and (QQ. Reply to Objection 2. Arb. Augustine is speaking of that hope whereby a man hopes to obtain bliss through the merits which he has already: this belongs to hope quickened by and following charity. Therefore also human virtue is referred not only to act, but also to being. Hence for the very reason that a man hopes in someone, he proceeds to love him: so that in the order of generation, hope precedes charity as regards their respective acts. 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