its relation to the soul, than in the soul by reason of its
relation to the body. But if we speak of a higher nature, of which
man may become a partaker, according to 2 Pet. 1, "that we may be
partakers of the Divine Nature": thus nothing hinders some habit,
namely, grace, from being in the soul in respect of its essence, as
we shall state later on (Q. 110, A. 4).

On the other hand, if we take habit in its relation to operation, it
is chiefly thus that habits are found in the soul: in so far as the
soul is not determined to one operation, but is indifferent to many,
which is a condition for a habit, as we have said above (Q. 49, A.
4). And since the soul is the principle of operation through its
powers, therefore, regarded in this sense, habits are in the soul in
respect of its powers.

Reply Obj. 1: The essence of the soul belongs to human nature, not as
a subject requiring to be disposed to something further, but as a
form and nature to which someone is disposed.

Reply Obj. 2: Accident is not of itself the subject of accident. But
since among accidents themselves there is a certain order, the
subject, according as it is under one accident, is conceived as the
subject of a further accident. In this way we say that one accident
is the subject of another; as superficies is the subject of color, in
which sense power is the subject of habit.

Reply Obj. 3: Habit takes precedence of power, according as it
implies a disposition to nature: whereas power always implies a
relation to operation, which is posterior, since nature is the
principle of operation. But the habit whose subject is a power, does
not imply relation to nature, but to operation. Wherefore it is
posterior to power. Or, we may say that habit takes precedence of
power, as the complete takes precedence of the incomplete, and as act
takes precedence of potentiality. For act is naturally prior to
potentiality, though potentiality is prior in order of generation and
time, as stated in _Metaph._ vii, text. 17; ix, text. 13.
________________________

THIRD ARTICLE [I-II, Q. 50, Art. 3]

Whether There Can Be Any Habits in the Powers of the Sensitive Part?

Objection 1: It would seem that there cannot be any habits in the
powers of the sensitive part. For as the nutritive power is an
irrational part, so is the sensitive power. But there can be no
habits in the powers of the nutritive part. Therefore we ought not to
put any habit in the powers of the sensitiv