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Objection 1: It would seem that no habit is infused in man by God.
For God treats all equally. If therefore He infuses habits into
some, He would infuse them into all: which is clearly untrue.
Objection 2: Further, God works in all things according to the
mode which is suitable to their nature: for "it belongs to Divine
providence to preserve nature," as Dionysius says (Div. Nom.
iv). But habits are naturally caused in man by acts, as we have said
above (Article 2). Therefore God does not cause habits to be in
man except by acts.
Objection 3: Further, if any habit be infused into man by God,
man can by that habit perform many acts. But "from those acts a like
habit is caused" (Ethic. ii, 1,2). Consequently there will be
two habits of the same species in the same man, one acquired, the
other infused. Now this seems impossible: for the two forms of the
same species cannot be in the same subject. Therefore a habit is not
infused into man by God.
On the contrary, it is written (Ecclus. 15:5): "God filled
him with the spirit of wisdom and understanding." Now wisdom and
understanding are habits. Therefore some habits are infused into man
by God.
I answer that, Some habits are infused by God into man, for two
reasons.
The first reason is because there are some habits by which man is
disposed to an end which exceeds the proportion of human nature,
namely, the ultimate and perfect happiness of man, as stated above
(Question 5, Article 5). And since habits need to be in
proportion with that to which man is disposed by them, therefore is it
necessary that those habits, which dispose to this end, exceed the
proportion of human nature. Wherefore such habits can never be in man
except by Divine infusion, as is the case with all gratuitous
virtues.
The other reason is, because God can produce the effects of second
causes, without these second causes, as we have said in the FP,
Question 105, Article 6. Just as, therefore, sometimes, in
order to show His power, He causes health, without its natural
cause, but which nature could have caused, so also, at times, for
the manifestation of His power, He infuses into man even those habits
which can be caused by a natural power. Thus He gave to the apostles
the science of the Scriptures and of all tongues, which men can
acquire by study or by custom, but not so perfectly.
Reply to Objection 1: God, in respect of His Nature, is the
same to all, but in respect of the order of His Wisdom, for some
fixed motive, gives certain things to some, which He does not give to
others.
Reply to Objection 2: That God works in all according to their
mode, does not hinder God from doing what nature cannot do: but it
follows from this that He does nothing contrary to that which is
suitable to nature.
Reply to Objection 3: Acts produced by an infused habit, do not
cause a habit, but strengthen the already existing habit; just as the
remedies of medicine given to a man who is naturally health, do not
cause a kind of health, but give new strength to the health he had
before.
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