Summa Theologica Part II (Pars Prima Secundae) Part 84

But nothing simple is made up of many. Therefore one habit is not made up of many.

_I answer that,_ A habit directed to operation, such as we are chiefly concerned with at present, is a perfection of a power. Now every perfection should be in proportion with that which it perfects.

Hence, just as a power, while it is one, extends to many things, in so far as they have something in common, i.e. some general objective aspect, so also a habit extends to many things, in so far as they are related to one, for instance, to some specific objective aspect, or to one nature, or to one principle, as was clearly stated above (AA.

2, 3).

If then we consider a habit as to the extent of its object, we shall find a certain multiplicity therein. But since this multiplicity is directed to one thing, on which the habit is chiefly intent, hence it is that a habit is a simple quality, not composed to several habits, even though it extend to many things. For a habit does not extend to many things save in relation to one, whence it derives its unity.

Reply Obj. 1: That a habit is engendered little by little, is due, not to one part being engendered after another, but to the fact that the subject does not acquire all at once a firm and difficultly changeable disposition; and also to the fact that it begins by being imperfectly in the subject, and is gradually perfected. The same applies to other qualities.

Reply Obj. 2: The parts which are a.s.signed to each cardinal virtue, are not integral parts that combine to form a whole; but subjective or potential parts, as we shall explain further on (Q. 57, A. 6, ad 4; II-II, Q. 48).

Reply Obj. 3: In any science, he who acquires, by demonstration, scientific knowledge of one conclusion, has the habit indeed, yet imperfectly. And when he obtains, by demonstration, the scientific knowledge of another conclusion, no additional habit is engendered in him: but the habit which was in him previously is perfected, forasmuch as it has increased in extent; because the conclusions and demonstrations of one science are coordinate, and one flows from another.

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TREATISE ON HABITS IN PARTICULAR (QQ. 55-89): GOOD HABITS, i.e., VIRTUES (QQ. 55-70) ________________________

QUESTION 55

OF THE VIRTUES, AS TO THEIR ESSENCE (In Four Articles)

We come now to the consideration of habits specifically. And since habits, as we have said (Q. 54, A. 3), are divided into good and bad, we must speak in the first place of good habits, which are virtues, and of other matters connected with them, namely the Gifts, Beat.i.tudes and Fruits; in the second place, of bad habits, namely of vices and sins. Now five things must be considered about virtues: (1) the essence of virtue; (2) its subject; (3) the division of virtue; (4) the cause of virtue; (5) certain properties of virtue.

Under the first head, there are four points of inquiry:

(1) Whether human virtue is a habit?

(2) Whether it is an operative habit?

(3) Whether it is a good habit?

(4) Of the definition of virtue.

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FIRST ARTICLE [I-II, Q. 55, Art. 1]

Whether Human Virtue Is a Habit?

Objection 1: It would seem that human virtue is not a habit: For virtue is "the limit of power" (De Coelo i, text. 116). But the limit of anything is reducible to the genus of that of which it is the limit; as a point is reducible to the genus of line. Therefore virtue is reducible to the genus of power, and not to the genus of habit.

Obj. 2: Further, Augustine says (De Lib. Arb. ii) [*Retract. ix; cf.

De Lib. Arb. ii, 19] that "virtue is good use of free-will." But use of free-will is an act. Therefore virtue is not a habit, but an act.

Obj. 3: Further, we do not merit by our habits, but by our actions: otherwise a man would merit continually, even while asleep. But we do merit by our virtues. Therefore virtues are not habits, but acts.

Obj. 4: Further, Augustine says (De Moribus Eccl. xv) that "virtue is the order of love," and (QQ. lx.x.xiii, qu. 30) that "the ordering which is called virtue consists in enjoying what we ought to enjoy, and using what we ought to use." Now order, or ordering, denominates either an action or a relation. Therefore virtue is not a habit, but an action or a relation.

Obj. 5: Further, just as there are human virtues, so are there natural virtues. But natural virtues are not habits, but powers.

Neither therefore are human virtues habits.

_On the contrary,_ The Philosopher says (Categor. vi) that science and virtue are habits.

_I answer that,_ Virtue denotes a certain perfection of a power. Now a thing's perfection is considered chiefly in regard to its end. But the end of power is act. Wherefore power is said to be perfect, according as it is determinate to its act.

Now there are some powers which of themselves are determinate to their acts; for instance, the active natural powers. And therefore these natural powers are in themselves called virtues. But the rational powers, which are proper to man, are not determinate to one particular action, but are inclined indifferently to many: and they are determinate to acts by means of habits, as is clear from what we have said above (Q. 49, A. 4). Therefore human virtues are habits.

Reply Obj. 1: Sometimes we give the name of a virtue to that to which the virtue is directed, namely, either to its object, or to its act: for instance, we give the name Faith, to that which we believe, or to the act of believing, as also to the habit by which we believe. When therefore we say that "virtue is the limit of power," virtue is taken for the object of 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.

But the objection takes virtue as being essentially the limit of power.

Reply Obj. 2: Good use of free-will is said to be a virtue, in the same sense as above (ad 1); that is to say, because it is that to which virtue is directed as to its proper act. For the act of virtue is nothing else than the good use of free-will.

Reply Obj. 3: We are said to merit by something in two ways. First, as by merit itself, just as we are said to run by running; and thus we merit by acts. Secondly, we are said to merit by something as by the principle whereby we merit, as we are said to run by the motive power; and thus are we said to merit by virtues and habits.

Reply Obj. 4: 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.

Reply Obj. 5: Natural powers are of themselves determinate to one act: not so the rational powers. And so there is no comparison, as we have said.

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SECOND ARTICLE [I-II, Q. 55, Art. 2]

Whether Human Virtue Is an Operative Habit?

Objection 1: It would seem that it is not essential to human virtue to be an operative habit. For Tully says (Tuscul. iv) that as health and beauty belong to the body, so virtue belongs to the soul. But health and beauty are not operative habits. Therefore neither is virtue.

Obj. 2: Further, in natural things we find virtue not only in reference to act, but also in reference to being: as is clear from the Philosopher (De Coelo i), since some have a virtue to be always, while some have a virtue to be not always, but at some definite time.

Now as natural virtue is in natural things, so is human virtue in rational beings. Therefore also human virtue is referred not only to act, but also to being.

Obj. 3: Further, the Philosopher says (Phys. vii, text. 17) that virtue "is the disposition of a perfect thing to that which is best."

Now the best thing to which man needs to be disposed by virtue is G.o.d Himself, as Augustine proves (De Moribus Eccl. 3, 6, 14) to Whom the soul is disposed by being made like to Him. Therefore it seems that virtue is a quality of the soul in reference to G.o.d, likening it, as it were, to Him; and not in reference to operation. It is not, therefore, an operative habit.

_On the contrary,_ The Philosopher (Ethic. ii, 6) says that "virtue of a thing is that which makes its work good."

_I answer that,_ Virtue, from the very nature of the word, implies some perfection of power, as we have said above (A. 1). 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.

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.

Now man is so const.i.tuted that the body holds the place of matter, the soul that of form. The body, indeed, man has in common with other animals; and the same is to be said of the forces which are common to the soul and body: and only those forces which are proper to the soul, namely, the rational forces, belong to man alone. And therefore, human virtue, of which we are speaking now, cannot belong to the body, but belongs only to that which is proper to the soul.

Wherefore human virtue does not imply reference to being, but rather to act. Consequently it is essential to human virtue to be an operative habit.

Reply Obj. 1: Mode of action follows on the disposition of the agent: for such as a thing is, such is its act. And therefore, since virtue is the principle of some kind of operation, there must needs pre-exist in the operator in respect of virtue some corresponding disposition. Now virtue causes an ordered operation. Therefore virtue itself is an ordered disposition of the soul, in so far as, to wit, the powers of the soul are in some way ordered to one another, and to that which is outside. Hence virtue, inasmuch as it is a suitable disposition of the soul, is like health and beauty, which are suitable dispositions of the body. But this does not hinder virtue from being a principle of operation.

Reply Obj. 2: 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.

Reply Obj. 3: As G.o.d's substance is His act, the highest likeness of man to G.o.d is in respect of some operation. Wherefore, as we have said above (Q. 3, A. 2), happiness or bliss by which man is made most perfectly conformed to G.o.d, and which is the end of human life, consists in an operation.

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THIRD ARTICLE [I-II, Q. 55, Art. 3]

Whether Human Virtue Is a Good Habit?

Objection 1: It would seem that it is not essential to virtue that it should be a good habit. For sin is always taken in a bad sense. But there is a virtue even of sin; according to 1 Cor. 15:56: "The virtue [Douay: 'strength'] of sin is the Law." Therefore virtue is not always a good habit.