Part II (Pars Prima Secundae) Part 80 (2/2)
_On the contrary,_ The Philosopher (Ethic. i, 7): ”As neither does one swallow nor one day make spring: so neither does one day nor a short time make a man blessed and happy.” But ”happiness is an operation in respect of a habit of perfect virtue” (Ethic. i, 7, 10, 13). Therefore a habit of virtue, and for the same reason, other habits, is not caused by one act.
_I answer that,_ As we have said already (A. 2), habit is caused by act, because a pa.s.sive power is moved by an active principle. But in order that some quality be caused in that which is pa.s.sive the active principle must entirely overcome the pa.s.sive. Whence we see that because fire cannot at once overcome the combustible, it does not enkindle at once; but it gradually expels contrary dispositions, so that by overcoming it entirely, it may impress its likeness on it.
Now it is clear that the active principle which is reason, cannot entirely overcome the appet.i.tive power in one act: because the appet.i.tive power is inclined variously, and to many things; while the reason judges in a single act, what should be willed in regard to various aspects and circ.u.mstances. Wherefore the appet.i.tive power is not thereby entirely overcome, so as to be inclined like nature to the same thing, in the majority of cases; which inclination belongs to the habit of virtue. Therefore a habit of virtue cannot be caused by one act, but only by many.
But in the apprehensive powers, we must observe that there are two pa.s.sive principles: one is the _possible_ (See First Part, Q. 79, A.
2, ad 2) intellect itself; the other is the intellect which Aristotle (De Anima iii, text. 20) calls ”pa.s.sive,” and is the ”particular reason,” that is the cogitative power, with memory and imagination.
With regard then to the former pa.s.sive principle, it is possible for a certain active principle to entirely overcome, by one act, the power of its pa.s.sive principle: thus one self-evident proposition convinces the intellect, so that it gives a firm a.s.sent to the conclusion, but a probable proposition cannot do this. Wherefore a habit of opinion needs to be caused by many acts of the reason, even on the part of the ”possible” intellect: whereas a habit of science can be caused by a single act of the reason, so far as the _possible_ intellect is concerned. But with regard to the lower apprehensive powers, the same acts need to be repeated many times for anything to be firmly impressed on the memory. And so the Philosopher says (De Memor. et Remin. 1) that ”meditation strengthens memory.” Bodily habits, however, can be caused by one act, if the active principle is of great power: sometimes, for instance, a strong dose of medicine restores health at once.
Hence the solutions to the objections are clear.
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FOURTH ARTICLE [I-II, Q. 51, Art. 4]
Whether Any Habits Are Infused in Man by G.o.d?
Objection 1: It would seem that no habit is infused in man by G.o.d.
For G.o.d treats all equally. If therefore He infuses habits into some, He would infuse them into all: which is clearly untrue.
Obj. 2: Further, G.o.d 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 (A. 2).
Therefore G.o.d does not cause habits to be in man except by acts.
Obj. 3: Further, if any habit be infused into man by G.o.d, 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 G.o.d.
_On the contrary,_ it is written (Ecclus. 15:5): ”G.o.d filled him with the spirit of wisdom and understanding.” Now wisdom and understanding are habits. Therefore some habits are infused into man by G.o.d.
_I answer that,_ Some habits are infused by G.o.d 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 (Q. 5, A. 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 G.o.d can produce the effects of second causes, without these second causes, as we have said in the First Part (Q. 105, A. 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 Obj. 1: G.o.d, 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 Obj. 2: That G.o.d works in all according to their mode, does not hinder G.o.d from doing what nature cannot do: but it follows from this that He does nothing contrary to that which is suitable to nature.
Reply Obj. 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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QUESTION 52
OF THE INCREASE OF HABITS (In Three Articles)
We have now to consider the increase of habits; under which head there are three points of inquiry:
(1) Whether habits increase?
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