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Objection 1: It would seem that no virtues besides the theological
virtues are infused in us by God. Because God does not do by
Himself, save perhaps sometimes miraculously, those things that can
be done by second causes; for, as Dionysius says (Coel. Hier.
iv), "it is God's rule to bring about extremes through the mean."
Now intellectual and moral virtues can be caused in us by our acts, as
stated above (Article 2). Therefore it is not reasonable that they
should be caused in us by infusion.
Objection 2: Further, much less superfluity is found in God's
works than in the works of nature. Now the theological virtues suffice
to direct us to supernatural good. Therefore there are no other
supernatural virtues needing to be caused in us by God.
Objection 3: Further, nature does not employ two means where one
suffices: much less does God. But God sowed the seeds of virtue in
our souls, according to a gloss on Heb. 1 [Jerome on Gal. 1:
15,16]. Therefore it is unfitting for Him to cause in us other
virtues by means of infusion.
On the contrary, It is written (Wis. 8:7): "She teacheth
temperance and prudence and justice and fortitude."
I answer that, Effects must needs be proportionate to their causes
and principles. Now all virtues, intellectual and moral, that are
acquired by our actions, arise from certain natural principles
pre-existing in us, as above stated (Article 1; Question 51,
Article 1): instead of which natural principles, God bestows on us
the theological virtues, whereby we are directed to a supernatural
end, as stated (Question 62, Article 1). Wherefore we need to
receive from God other habits corresponding, in due proportion, to
the theological virtues, which habits are to the theological virtues,
what the moral and intellectual virtues are to the natural principles of
virtue.
Reply to Objection 1: Some moral and intellectual virtues can
indeed be caused in us by our actions: but such are not proportionate
to the theological virtues. Therefore it was necessary for us to
receive, from God immediately, others that are proportionate to these
virtues.
Reply to Objection 2: The theological virtues direct us
sufficiently to our supernatural end, inchoatively: i.e. to God
Himself immediately. But the soul needs further to be perfected by
infused virtues in regard to other things, yet in relation to God.
Reply to Objection 3: The power of those naturally instilled
principles does not extend beyond the capacity of nature. Consequently
man needs in addition to be perfected by other principles in relation to
his supernatural end.
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