Part II (Pars Prima Secundae) Part 79 (2/2)

55, A. 1), so far as it is in potentiality, so far is it in need of habitual perfection by means of intelligible species in regard to its proper operation: but so far as it is in act, through its own essence it can understand some things, at least itself, and other things according to the mode of its substance, as stated in _De Causis:_ and the more perfect it is, the more perfectly will it understand.

But since no angel attains to the perfection of G.o.d, but all are infinitely distant therefrom; for this reason, in order to attain to G.o.d Himself, through intellect and will, the angels need some habits, being as it were in potentiality in regard to that Pure Act.

Wherefore Dionysius says (Coel. Hier. vii) that their habits are ”G.o.dlike,” that is to say, that by them they are made like to G.o.d.

But those habits that are dispositions to the natural being are not in angels, since they are immaterial.

Reply Obj. 1: This saying of Maximus must be understood of material habits and accidents.

Reply Obj. 2: As to that which belongs to angels by their essence, they do not need a habit. But as they are not so far beings of themselves, as not to partake of Divine wisdom and goodness, therefore, so far as they need to partake of something from without, so far do they need to have habits.

Reply Obj. 3: In angels there are no essential parts: but there are potential parts, in so far as their intellect is perfected by several species, and in so far as their will has a relation to several things.

________________________

QUESTION 51

OF THE CAUSE OF HABITS, AS TO THEIR FORMATION (In Four Articles)

We must next consider the cause of habits: and firstly, as to their formation; secondly, as to their increase; thirdly, as to their diminution and corruption. Under the first head there are four points of inquiry:

(1) Whether any habit is from nature?

(2) Whether any habit is caused by acts?

(3) Whether any habit can be caused by one act?

(4) Whether any habits are infused in man by G.o.d?

________________________

FIRST ARTICLE [I-II, Q. 51, Art. 1]

Whether Any Habit Is from Nature?

Objection 1: It would seem that no habit is from nature. For the use of those things which are from nature does not depend on the will.

But habit ”is that which we use when we will,” as the Commentator says on _De Anima_ iii. Therefore habit is not from nature.

Obj. 2: Further, nature does not employ two where one is sufficient.

But the powers of the soul are from nature. If therefore the habits of the powers were from nature, habit and power would be one.

Obj. 3: Further, nature does not fail in necessaries. But habits are necessary in order to act well, as we have stated above (Q. 49, A.

4). If therefore any habits were from nature, it seems that nature would not fail to cause all necessary habits: but this is clearly false. Therefore habits are not from nature.

_On the contrary,_ In _Ethic._ vi, 6, among other habits, place is given to understanding of first principles, which habit is from nature: wherefore also first principles are said to be known naturally.

_I answer that,_ One thing can be natural to another in two ways.

First in respect of the specific nature, as the faculty of laughing is natural to man, and it is natural to fire to have an upward tendency. Secondly, in respect of the individual nature, as it is natural to Socrates or Plato to be p.r.o.ne to sickness or inclined to health, in accordance with their respective temperaments. Again, in respect of both natures, something may be called natural in two ways: first, because it entirely is from the nature; secondly, because it is partly from nature, and partly from an extrinsic principle. For instance, when a man is healed by himself, his health is entirely from nature; but when a man is healed by means of medicine, health is partly from nature, partly from an extrinsic principle.

Thus, then, if we speak of habit as a disposition of the subject in relation to form or nature, it may be natural in either of the foregoing ways. For there is a certain natural disposition demanded by the human species, so that no man can be without it. And this disposition is natural in respect of the specific nature. But since such a disposition has a certain lat.i.tude, it happens that different grades of this disposition are becoming to different men in respect of the individual nature. And this disposition may be either entirely from nature, or partly from nature, and partly from an extrinsic principle, as we have said of those who are healed by means of art.

<script>