HKB
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Often appears with: justice as a virtue · the nature and attributes of God · sin, guilt, and repentance · religious persecution and toleration · conversion and faith · will, choice, and freedom · unity of faith · truth and good · trinity vision · trade, markets, and merchants · theological virtues · supernatural last end
Usually: argument (7) · detachment (5) · exhortation (4) · commentary or gloss (1) · reflection (1) · injustice endured (1) · the test or trial (1) · indignation (1) · reverence (1)
“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.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · observation
“Consequently man, while possessing a habit, may either fail to use the habit, or produce a contrary act; and so a man having a virtue may produce an act of sin.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
“We must therefore say that, according to the first way, the New Law is not distinct from the Old Law... According to the second way, the New Law is distinct from the Old Law: because the Old Law is like a pedagogue of children... whereas the New Law is the law of perfection.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
A reply in the prima pars argues about the relation of intellect and will, claiming truth and good are closely linked and that the intellect can be said to move the will as good understood.
better than the knowledge of God; but, on the contrary, the knowledge of corporeal things is better than the love thereof. Absolutely, however, the intellect is nobler than the will. Reply Obj. 1: The aspect of causality is perceived by comparing one thing to another, and in such a comparison the idea of good is found to be nobler: but truth signifies something more absolute, and extends to the idea of good itself: …
In Question 62’s First Article, Aquinas argues that faith, hope, and charity are theological virtues because they direct people to supernatural happiness and are infused by God and revealed in Scripture.
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 hu…
He allows that moral virtues can exist without charity only as acquired, natural virtues aimed at an end within human power; infused moral virtues aimed at the supernatural end cannot exist without charity.
fortitude": and he continues to speak in like manner of the other virtues (cf. Q. 61, A. 4, Obj. 1). Augustine also gives the same reason (De Trin. vi, 4). Others, however, differentiate these virtues in respect of their matters, and it is in this way that Aristotle assigns the reason for their connection (Ethic. vi, 13). Because, as stated above (Q. 58, A. 4), no moral virtue can be without prudence; since it is pr…
He argues that sin can coexist with virtue because virtue is a soul-habit not necessarily used, yet mortal sin can expel infused virtues by banishing charity.
ii. Therefore no sin occurs in voluntary matters, except through the corruption of some virtue in the soul: so that sin and virtue cannot be together in the same subject. *On the contrary,* The Philosopher says (Ethic. ii, 2, 3) that "virtue is engendered and corrupted by contrary causes." Now one virtuous act does not cause a virtue, as stated above (Q. 51, A. 3): and, consequently, one sinful act does not corrupt …
Comparing New and Old Law, Aquinas sets four questions and then argues the New Law is distinct: though both aim at subjection to God, the Old functions like a pedagogue for the imperfect while the New is the law of perfection and charity.
state of the present life can be more perfect than that of the New Law, since the nearer a thing is to the last end the more perfect it is. In another way the state of mankind may change according as man stands in relation to one and the same law more or less perfectly. And thus the state of the Old Law underwent frequent changes, since at times the laws were very well kept, and at other times were altogether unheed…
Aquinas holds that religious orders may be established for the active life, since charity includes serving neighbors for God’s sake, while such service remains rooted in contemplation and does not imply worldly attachment.
Obj. 2: Further, seemingly the same judgment applies to canons regular as to monks, according to Extra, De Postul., cap. Ex parte; and De Statu Monach., cap. Quod Dei timorem: for it is stated that "they are not considered to be separated from the fellowship of monks": and the same would seem to apply to all other religious. Now the monastic rule was established for the purpose of the contemplative life; wherefore Je…
Calvin says the law’s aim is a life patterned on God’s purity: fearing and loving God, then loving neighbour, producing charity from faith and a good conscience rather than “dry and barren” rule-keeping.
that every man possesses remain safe and entire, not only from any actual injury or fraudulent intention, but even from the least emotion of cupidity that can solicit our hearts. LI. But what is the tendency of the whole law, will not now be difficult to judge: it is to a perfection of righteousness, that it may form the life of man after the example of the Divine purity. For God has so delineated his own character …
It warns that those who trade Allah’s favor for ingratitude end in the Abode of Loss and Hell, and then commands believers to keep prayer and give charity before the day of no bargaining or friendship.
P: Hast thou not seen those who gave the grace of Allah in exchange for thanklessness and led their people down to the Abode of Loss, S: Have you not seen those who have changed Allah's favor for ungratefulness and made their people to alight into the abode of perdition; 014.029 Y: Into Hell? They will burn therein,- an evil place to stay in! P: (Even to) hell? They are exposed thereto. A hapless end! S: (Into) h…
Teresa records further revelations: advice about good intention and detachment in business, reasons she need not fall into public trance now, and a Trinity vision on Tuesday after the Ascension about three graces.
18. On the feast of the Magdalene, our Lord again confirmed a grace I had received in Toledo, electing me, in the absence of a certain person, in her place. 19. In the monastery of the Incarnation, and in the second year of my being prioress there, on the octave of St. Martin, when I was going to Communion, the Father, Fr. John of the Cross, [16]--divided the Host between me and another sister. I thought it was done…