Habits

Habits

GENERAL: Habits in general (49), and their subject (50), cause (51), increase (52), decrease (53), and distinction (54).
VIRTUES: The essence (55) and subject (56) of virtues. The intellectual (57) virtues and their difference (58) with the moral virtues. The moral virtues in relation to the passions (59) and to one another (60). The cardinal (61) and theological (62)virtues. The cause (63) and mean (64) of virtue. The connection (65) of and equality (66) among the virtues. Their duration (67) after this life.
RELATED TO VIRTUES: The gifts (68), beatitudes (69) and fruits of the Holy Ghost (70).

Question 49. Habits in general, as to their substance

1. Is habit a quality?
2. Is it a distinct species of quality?
3. Does habit imply an order to an act?
4. The necessity of habit

Question 50. The subject of habits

1. Is there a habit in the body?
2. Is the soul a subject of habit, in respect of its essence or in respect of its power?
3. Can there be a habit in the powers of the sensitive part?
4. Is there a habit in the intellect?
5. Is there a habit in the will?
6. Is there a habit in separate substances?

Question 51. The cause of habits, as to their formation

1. Is any habit from nature?
2. Is any habit caused by acts?
3. Can any habit be caused by one act?
4. Are habits infused in man by God?

Question 52. The increase of habits

1. Do habits increase?
2. Do they increase by addition?
3. Does each act increase the habit?

Question 53. How habits are corrupted or diminished

1. Can a habit be corrupted?
2. Can it be diminished?
3. How are habits corrupted or diminished?

Question 54. The distinction of habits

1. Can many habits be in one power?
2. Are habits distinguished by their objects?
3. Are habits divided into good and bad?
4. May one habit be made up of many habits?

Question 55. The virtues, as to their essence

1. Is human virtue a habit?
2. Is it an operative habit?
3. Is it a good habit?
4. The definition of virtue

Question 56. The subject of virtue

1. Is the subject of virtue a power of the soul?
2. Can one virtue be in several powers?
3. Can the intellect be the subject of virtue?
4. Can the irascible and concupiscible faculties be the subject of virtue?
5. Can the sensitive powers of apprehension can be the subject of virtue?
6. Can the will be the subject of virtue?

Question 56. The subject of virtue

1. Is the subject of virtue a power of the soul?
2. Can one virtue be in several powers?
3. Can the intellect be the subject of virtue?
4. Can the irascible and concupiscible faculties be the subject of virtue?
5. Can the sensitive powers of apprehension can be the subject of virtue?
6. Can the will be the subject of virtue?

Question 58. The difference between moral and intellectual virtues

1. Is every virtue a moral virtue?
2. Does moral virtue differ from intellectual virtue?
3. Is virtue adequately divided into moral and intellectual virtue?
4. Can there be moral without intellectual virtue?
5. On the other hand, can there be intellectual without moral virtue?

Question 59. Moral virtue in relation to the passions

1. Is moral virtue a passion?
2. Can there be moral virtue with passion?
3. Is sorrow compatible with moral virtue?
4. Is every moral virtue about a passion?
5. Can there be moral virtue without passion?

Question 60. How the moral virtues differ from one another

1. Is there only one moral virtue?
2. Are those moral virtues which are about operations, distinct from those which are about passions?
3. Is there but one moral virtue about operations?
4. Are there different moral virtues about different passions?
5. Do the moral virtues differ in point of the various objects of the passions?

Question 61. The cardinal virtues

1. Should the moral virtues be called cardinal or principal virtues?
2. Their number
3. Which are they?
4. Do they differ from one another?
5. Are they fittingly divided into social, perfecting, perfect, and exemplar virtues?

Question 62. The theological virtues

1. Are there any theological virtues?
2. Are the theological virtues distinct from the intellectual and moral virtues?
3. How many, and which are they?
4. Their order

Question 63. The cause of virtues

1. Is virtue in us by nature?
2. Is any virtue caused in us by habituation?
3. Are any moral virtues in us by infusion?
4. Is virtue acquired by habituation, of the same species as infused virtue?

Question 64. The mean of virtue

1. Does moral virtue observe the mean?
2. Is the mean of moral virtue the real mean or the rational mean?
3. Do the intellectual virtues observe the mean?
4. Do the theological virtues?

Question 65. The connection of virtues

1. Are the moral virtues connected with one another?
2. Can the moral virtues be without charity?
3. Can charity be without them?
4. Can faith and hope be without charity?
5. Can charity be without them?

Question 66. Equality among the virtues

1. Can one virtue be greater or less than another?
2. Are all the virtues existing together in one subject equal?
3. Moral virtue in comparison with intellectual virtue
4. The moral virtues as compared with one another
5. The intellectual virtues in comparison with one another
6. The theological virtues in comparison with one another

Question 67. The duration of virtues after this life

1. Do the moral virtues remain after this life?
2. Do the intellectual virtues remain?
3. Does faith remain?
4. Does hope remain?
5. Does anything remain of faith or hope?
6. Does charity remain?

Question 68. The gifts

1. Do the Gifts differ from the virtues?
2. The necessity of the Gifts
3. Are the Gifts habits?
4. Which, and how many are they?
5. Are the Gifts connected?
6. Do they remain in heaven?
7. Their comparison with one another
8. Their comparison with the virtues

Question 69. The beatitudes

1. Do the beatitudes differ from the gifts and virtues?
2. The rewards of the beatitudes: do they refer to this life?
3. The number of the beatitudes
4. The fittingness of the rewards ascribed to the beatitudes

On the contrary, Certain things are included among the beatitudes, that are neither virtues nor gifts, e.g. poverty, mourning, and peace. Therefore the beatitudes differ from the virtues and gifts.

I answer that, As stated above (2, 7; 3, 1), happiness is the last end of human life. Now one is said to possess the end already, when one hopes to possess it; wherefore the Philosopher says (Ethic. i, 9) that "children are said to be happy because they are full of hope"; and the Apostle says (Romans 8:24): "We are saved by hope." Again, we hope to obtain an end, because we are suitably moved towards that end, and approach thereto; and this implies some action. And a man is moved towards, and approaches the happy end by works of virtue, and above all by the works of the gifts, if we speak of eternal happiness, for which our reason is not sufficient, since we need to be moved by the Holy Ghost, and to be perfected with His gifts that we mayobey and follow him. Consequently the beatitudes differ from the virtues and gifts, not as habit, but as act from habit.

Question 70. The fruits of the Holy Ghost

1. Are the fruits of the Holy Ghost acts?
2. Do they differ from the beatitudes?
3. Their number?
4. Their opposition to the works of the flesh