Whether There Are Any Theological Virtues?
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.
Obj. 2: Further, theological virtues are quasi-Divine virtues. But
the Divine virtues are exemplars, as stated above (Q. 61, A. 5),
which are not in us but in God. Therefore the theological virtues are
not virtues of man.
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.
_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 (Ecclus. 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.
_I answer that,_ Man is perfected by virtue, for those actions
whereby he is directed to happiness, as was explained above (Q. 5, A.
7). Now man's happiness is twofold, as was also stated above (Q. 5,
A. 5). 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: 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.
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. Secondly, 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.
Reply Obj. 2: These virtues are called Divine, not as though God were
virtuous by reason of them, but because of them God makes us
virtuous, and directs us to Himself. Hence they are not exemplar but
exemplate virtues.
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 in so far as He is the
object of supernatural happiness.
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