De virtutibus theologicis
Of the Theological Virtues
Deinde considerandum est de virtutibus theologicis. Et circa hoc quaeruntur quatuor.
We must now consider the Theological Virtues: under which head there are four points of inquiry:
Primo, utrum sint aliquae virtutes theologicae.
(1) Whether there are any theological virtues?
Secundo, utrum virtutes theologicae distinguantur ab intellectualibus et moralibus.
(2) Whether the theological virtues are distinct from the intellectual and moral virtues?
Tertio, quot, et quae sint.
(3) How many, and which are they?
Quarto, de ordine earum.
(4) Of their order.
Utrum sint aliquae virtutes theologicae
Whether there are any theological virtues?
Ad primum sic proceditur. Videtur quod non sint aliquae virtutes theologicae. Ut enim dicitur in VII Physic., virtus est dispositio perfecti ad optimum, dico autem perfectum, quod est dispositum secundum naturam. Sed id quod est divinum, est supra naturam hominis. Ergo virtutes theologicae non sunt virtutes hominis.
Objection 1: It would seem that there are not any theological virtues. For according to Phys. vii, text. 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. But that which is Divine is above man’s nature. Therefore the theological virtues are not virtues of a man.
Praeterea, virtutes theologicae dicuntur quasi virtutes divinae. Sed virtutes divinae sunt exemplares, ut dictum est, quae quidem non sunt in nobis, sed in Deo. Ergo virtutes theologicae non sunt virtutes hominis.
Obj. 2: Further, theological virtues are quasi-Divine virtues. But the Divine virtues are exemplars, as stated above (Q61, A5), which are not in us but in God. Therefore the theological virtues are not virtues of man.
Praeterea, virtutes theologicae dicuntur quibus ordinamur in Deum, qui est primum principium et ultimus finis rerum. Sed homo ex ipsa natura rationis et voluntatis, habet ordinem ad primum principium et ultimum finem. Non ergo requiruntur aliqui habitus virtutum theologicarum, quibus ratio et voluntas ordinetur in Deum.
Obj. 3: Further, the theological virtues are so called because they direct us to God, Who is the first beginning and last end of all things. But by the very nature of his reason and will, man is directed to his first beginning and last end. Therefore there is no need for any habits of theological virtue, to direct the reason and will to God.
Sed contra est quod praecepta legis sunt de actibus virtutum. Sed de actibus fidei, spei et caritatis dantur praecepta in lege divina, dicitur enim Eccli. II, qui timetis Deum, credite illi; item, sperate in illum; item, diligite illum. Ergo fides, spes et caritas sunt virtutes in Deum ordinantes. Sunt ergo theologicae.
On the contrary, The precepts of the Law are about acts of virtue. Now the Divine Law contains precepts about the acts of faith, hope, and charity: for it is written (Sir 2:8, seqq.): Ye that fear the Lord believe Him, and again, hope in Him, and again, love Him. Therefore faith, hope, and charity are virtues directing us to God. Therefore they are theological virtues.
Respondeo dicendum quod per virtutem perficitur homo ad actus quibus in beatitudinem ordinatur, ut ex supradictis patet. Est autem duplex hominis beatitudo sive felicitas, ut supra dictum est. Una quidem proportionata humanae naturae, ad quam scilicet homo pervenire potest per principia suae naturae. Alia autem est beatitudo naturam hominis excedens, ad quam homo sola divina virtute pervenire potest, secundum quandam divinitatis participationem; secundum quod dicitur II Petr. I, quod per Christum facti sumus consortes divinae naturae. Et quia huiusmodi beatitudo proportionem humanae naturae excedit, principia naturalia hominis, ex quibus procedit ad bene agendum secundum suam proportionem, non sufficiunt ad ordinandum hominem in beatitudinem praedictam. Unde oportet quod superaddantur homini divinitus aliqua principia, per quae ita ordinetur ad beatitudinem supernaturalem, sicut per principia naturalia ordinatur ad finem connaturalem, non tamen absque adiutorio divino. Et huiusmodi principia virtutes dicuntur theologicae, tum quia habent Deum pro obiecto, inquantum per eas recte ordinamur in Deum; tum quia a solo Deo nobis infunduntur; tum quia sola divina revelatione, in sacra Scriptura, huiusmodi virtutes traduntur.
I answer that, Man is perfected by virtue, for those actions whereby he is directed to happiness, as was explained above (Q5, A7). Now man’s happiness is twofold, as was also stated above (Q5, A5). One is proportionate to human nature, a happiness, to wit, which man can obtain by means of his natural principles. The other is a happiness surpassing man’s nature, and which man can obtain by the power of God alone, by a kind of participation of the Godhead, about which it is written (2 Pet 1:4) that by Christ we are made partakers of the Divine nature. And because such happiness surpasses the capacity of human nature, man’s natural principles which enable him to act well according to his capacity, do not suffice to direct man to this same happiness. Hence it is necessary for man to receive from God some additional principles, whereby he may be directed to supernatural happiness, even as he is directed to his connatural end, by means of his natural principles, albeit not without Divine assistance. Such like principles are called theological virtues: first, because their object is God, inasmuch as they direct us aright to God: second, because they are infused in us by God alone: third, because these virtues are not made known to us, save by Divine revelation, contained in Holy Writ.
Ad primum ergo dicendum quod aliqua natura potest attribui alicui rei dupliciter. Uno modo, essentialiter, et sic huiusmodi virtutes theologicae excedunt hominis naturam. Alio modo, participative, sicut lignum ignitum participat naturam ignis, et sic quodammodo fit homo particeps divinae naturae, ut dictum est. Et sic istae virtutes conveniunt homini secundum naturam participatam.
Reply Obj. 1: A certain nature may be ascribed to a certain thing in two ways. First, essentially: and thus these theological virtues surpass the nature of man. Second, by participation, as kindled wood partakes of the nature of fire: and thus, after a fashion, man becomes a partaker of the Divine Nature, as stated above: so that these virtues are proportionate to man in respect of the Nature of which he is made a partaker.
Ad secundum dicendum quod istae virtutes non dicuntur divinae, sicut quibus Deus sit virtuosus, sed sicut quibus nos efficimur virtuosi a Deo, et in ordine ad Deum. Unde non sunt exemplares, sed exemplatae.
Reply Obj. 2: These virtues are called Divine, not as though God were virtuous by reason of them, but because by them God makes us virtuous, and directs us to Himself. Hence they are not exemplar but exemplate virtues.
Ad tertium dicendum quod ad Deum naturaliter ratio et voluntas ordinatur prout est naturae principium et finis, secundum tamen proportionem naturae. Sed ad ipsum secundum quod est obiectum beatitudinis supernaturalis, ratio et voluntas secundum suam naturam non ordinantur sufficienter.
Reply Obj. 3: The reason and will are naturally directed to God, inasmuch as He is the beginning and end of nature, but in proportion to nature. But the reason and will, according to their nature, are not sufficiently directed to Him insofar as He is the object of supernatural happiness.
Utrum virtutes theologicae distinguantur a moralibus et intellectualibus
Whether the theological virtues are distinct from the intellectual and moral virtues?
Ad secundum sic proceditur. Videtur quod virtutes theologicae non distinguantur a moralibus et intellectualibus. Virtutes enim theologicae, si sunt in anima humana, oportet quod perficiant ipsam vel secundum partem intellectivam vel secundum partem appetitivam. Sed virtutes quae perficiunt partem intellectivam, dicuntur intellectuales, virtutes autem quae perficiunt partem appetitivam, sunt morales. Ergo virtutes theologicae non distinguuntur a virtutibus moralibus et intellectualibus.
Objection 1: It would seem that the theological virtues are not distinct from the moral and intellectual virtues. 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 virtues which perfect the intellective part are called intellectual; and the virtues which perfect the appetitive part, are called moral. Therefore, the theological virtues are not distinct from the moral and intellectual virtues.
Praeterea, virtutes theologicae dicuntur quae ordinant nos ad Deum. Sed inter intellectuales virtutes est aliqua quae ordinat nos ad Deum, scilicet sapientia, quae est de divinis, utpote causam altissimam considerans. Ergo virtutes theologicae ab intellectualibus virtutibus non distinguuntur.
Obj. 2: Further, the theological virtues are those which direct us to God. Now, among the intellectual virtues there is one which directs us to God: this is wisdom, which is about Divine things, since it considers the highest cause. Therefore the theological virtues are not distinct from the intellectual virtues.
Praeterea, Augustinus, in libro de moribus Eccles., manifestat in quatuor virtutibus cardinalibus quod sunt ordo amoris. Sed amor est caritas, quae ponitur virtus theologica. Ergo virtutes morales non distinguuntur a theologicis.
Obj. 3: Further, Augustine (De Moribus Eccl. xv) shows how the four cardinal virtues are the order of love. Now love is charity, which is a theological virtue. Therefore the moral virtues are not distinct from the theological.
Sed contra, id quod est supra naturam hominis, distinguitur ab eo quod est secundum naturam hominis. Sed virtutes theologicae sunt super naturam hominis, cui secundum naturam conveniunt virtutes intellectuales et morales, ut ex supradictis patet. Ergo distinguuntur ab invicem.
On the contrary, That which is above man’s nature is distinct from that which is according to his nature. But the theological virtues are above man’s nature; while the intellectual and moral virtues are in proportion to his nature, as clearly shown above (Q58, A3). Therefore they are distinct from one another.
Respondeo dicendum quod, sicut supra dictum est, habitus specie distinguuntur secundum formalem differentiam obiectorum. Obiectum autem theologicarum virtutum est ipse Deus, qui est ultimus rerum finis, prout nostrae rationis cognitionem excedit. Obiectum autem virtutum intellectualium et moralium est aliquid quod humana ratione comprehendi potest. Unde virtutes theologicae specie distinguuntur a moralibus et intellectualibus.
I answer that, As stated above (Q54, A2, ad 1), habits are specifically distinct from one another in respect of the formal difference of their objects. Now the object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason. Wherefore the theological virtues are specifically distinct from the moral and intellectual virtues.
Ad primum ergo dicendum quod virtutes intellectuales et morales perficiunt intellectum et appetitum hominis secundum proportionem naturae humanae, sed theologicae supernaturaliter.
Reply Obj. 1: The intellectual and moral virtues perfect man’s intellect and appetite according to the capacity of human nature; the theological virtues, supernaturally.
Ad secundum dicendum quod sapientia quae a philosopho ponitur intellectualis virtus, considerat divina secundum quod sunt investigabilia ratione humana. Sed theologica virtus est circa ea secundum quod rationem humanam excedunt.
Reply Obj. 2: The wisdom which the Philosopher (Ethic. vi, 3,7) reckons as an intellectual virtue, considers Divine things so far as they are open to the research of human reason. Theological virtue, on the other hand, is about those same things so far as they surpass human reason.
Ad tertium dicendum quod, licet caritas sit amor, non tamen omnis amor est caritas. Cum ergo dicitur quod omnis virtus est ordo amoris, potest intelligi vel de amore communiter dicto; vel de amore caritatis. Si de amore communiter dicto, sic dicitur quaelibet virtus esse ordo amoris, inquantum ad quamlibet cardinalium virtutum requiritur ordinata affectio, omnis autem affectionis radix et principium est amor, ut supra dictum est. Si autem intelligatur de amore caritatis, non datur per hoc intelligi quod quaelibet alia virtus essentialiter sit caritas, sed quod omnes aliae virtutes aliqualiter a caritate dependeant, ut infra patebit.
Reply Obj. 3: Though charity is love, yet love is not always charity. When, then, it is stated that every virtue is the order of love, this can be understood either of love in the general sense, or of the love of charity. If it be understood of love, commonly so called, then each virtue is stated to be the order of love, insofar as each cardinal virtue requires ordinate emotions; and love is the root and cause of every emotion, as stated above (Q27, A4; Q28, A6, ad 2; Q41, A2, ad 1). If, however, it be understood of the love of charity, it does not mean that every other virtue is charity essentially: but that all other virtues depend on charity in some way, as we shall show further on (Q65, AA2,5; SS, Q23, A7).
Utrum convenienter ponantur tres virtutes theologicae, fides, spes et caritas
Whether faith, hope, and charity are fittingly reckoned as theological virtues?
Ad tertium sic proceditur. Videtur quod inconvenienter ponantur tres virtutes theologicae, fides, spes et caritas. Virtutes enim theologicae se habent in ordine ad beatitudinem divinam, sicut inclinatio naturae ad finem connaturalem. Sed inter virtutes ordinatas ad finem connaturalem, ponitur una sola virtus naturalis, scilicet intellectus principiorum. Ergo debet poni una sola virtus theologica.
Objection 1: It would seem that three theological virtues, faith, hope, and charity, are not fittingly set down. For the theological virtues are in relation to Divine happiness, what the natural inclination is in relation to the connatural end. Now among the virtues directed to the connatural end there is but one natural virtue, viz., the understanding of principles. Therefore there should be but one theological virtue.
Praeterea, theologicae virtutes sunt perfectiores virtutibus intellectualibus et moralibus. Sed inter intellectuales virtutes fides non ponitur, sed est aliquid minus virtute, cum sit cognitio imperfecta. Similiter etiam inter virtutes morales non ponitur spes, sed est aliquid minus virtute, cum sit passio. Ergo multo minus debent poni virtutes theologicae.
Obj. 2: Further, the theological virtues are more perfect than the intellectual and moral virtues. Now faith is not reckoned among the intellectual virtues, but is something less than a virtue, since it is imperfect knowledge. Likewise hope is not reckoned among the moral virtues, but is something less than a virtue, since it is a passion. Much less therefore should they be reckoned as theological virtues.
Praeterea, virtutes theologicae ordinant animam hominis ad Deum. Sed ad Deum non potest anima hominis ordinari nisi per intellectivam partem, in qua est intellectus et voluntas. Ergo non debent esse nisi duae virtutes theologicae, una quae perficiat intellectum, alia quae perficiat voluntatem.
Obj. 3: Further, the theological virtues direct man’s soul to God. Now man’s soul cannot be directed to God, save through the intellective part, wherein are the intellect and will. Therefore there should be only two theological virtues, one perfecting the intellect, the other, the will.
Sed contra est quod apostolus dicit, I ad Cor. XIII, nunc autem manent fides, spes, caritas, tria haec.
On the contrary, The Apostle says (1 Cor 13:13): Now there remain faith, hope, charity, these three.
Respondeo dicendum quod, sicut supra dictum est, virtutes theologicae hoc modo ordinant hominem ad beatitudinem supernaturalem, sicut per naturalem inclinationem ordinatur homo in finem sibi connaturalem. Hoc autem contingit secundum duo. Primo quidem, secundum rationem vel intellectum, inquantum continet prima principia universalia cognita nobis per naturale lumen intellectus, ex quibus procedit ratio tam in speculandis quam in agendis. Secundo, per rectitudinem voluntatis naturaliter tendentis in bonum rationis.
I answer that, As stated above (A1), the theological virtues direct man to supernatural happiness in the same way as by the natural inclination man is directed to his connatural end. Now the latter happens in respect of two things. First, in respect of the reason or intellect, insofar 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. Second, through the rectitude of the will which tends naturally to good as defined by reason.
Sed haec duo deficiunt ab ordine beatitudinis supernaturalis; secundum illud I ad Cor. II, oculus non vidit, et auris non audivit, et in cor hominis non ascendit, quae praeparavit Deus diligentibus se. Unde oportuit quod quantum ad utrumque, aliquid homini supernaturaliter adderetur, ad ordinandum ipsum in finem supernaturalem. Et primo quidem, quantum ad intellectum, adduntur homini quaedam principia supernaturalia, quae divino lumine capiuntur, et haec sunt credibilia, de quibus est fides. Secundo vero, voluntas ordinatur in illum finem et quantum ad motum intentionis, in ipsum tendentem sicut in id quod est possibile consequi, quod pertinet ad spem, et quantum ad unionem quandam spiritualem, per quam quodammodo transformatur in illum finem, quod fit per caritatem. Appetitus enim uniuscuiusque rei naturaliter movetur et tendit in finem sibi connaturalem, et iste motus provenit ex quadam conformitate rei ad suum finem.
But these two fall short of the order of supernatural happiness, according to 1 Cor. 2:9: The eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him. Consequently in respect of both the above things man needed to receive in addition something supernatural to direct him to a supernatural end. 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. Second, the will is directed to this end, as regards the motion of intention tending to it as to that which is possible to attain—which pertains to hope—and as regards to a certain spiritual union, whereby the will is, so to speak, transformed into that end—and this belongs to charity. For the appetite of a thing is moved and tends towards its connatural end naturally; and this movement is due to a certain conformity of the thing with its end.
Ad primum ergo dicendum quod intellectus indiget speciebus intelligibilibus, per quas intelligat, et ideo oportet quod in eo ponatur aliquis habitus naturalis superadditus potentiae. Sed ipsa natura voluntatis sufficit ad naturalem ordinem in finem, sive quantum ad intentionem finis, sive quantum ad conformitatem ad ipsum. Sed in ordine ad ea quae supra naturam sunt, ad nihil horum sufficit natura potentiae. Et ideo oportet fieri superadditionem habitus supernaturalis quantum ad utrumque.
Reply Obj. 1: The intellect requires intelligible species whereby to understand: consequently there is need of a natural habit in addition to the power. But the very nature of the will suffices for it to be directed naturally to the end, both as to the intention of the end and as to its conformity with the end. But the nature of the power is insufficient in either of these respects, for the will to be directed to things that are above its nature. Consequently there was need for an additional supernatural habit in both respects.