Pet. 1:4) that by Christ we are made
"partakers of the Divine nature." And because such happiness
surpasses the capacity of human nature, man's natural principles
which enable him to act well according to his capacity, do not
suffice to direct man to this same happiness. Hence it is necessary
for man to receive from God some additional principles, whereby he
may be directed to supernatural happiness, even as he is directed to
his connatural end, by means of his natural principles, albeit not
without Divine assistance. 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.

Reply Obj. 1: A certain nature may be ascribed to a certain thing in
two ways. First, essentially: and thus these theological virtues
surpass the nature of man. Secondly, by participation, as kindled
wood partakes of the nature of fire: and thus, after a fashion, man
becomes a partaker of the Divine Nature, as stated above: so that
these virtues are proportionate to man in respect of the Nature of
which he is made a partaker.

Reply Obj. 2: These virtues are called Divine, not as though God were
virtuous by reason of them, but because of them God makes us
virtuous, and directs us to Himself. Hence they are not exemplar but
exemplate virtues.

Reply Obj. 3: The reason and will are naturally directed to
God, inasmuch as He is the beginning and end of nature, but in
proportion to nature. But the reason and will, according to their
nature, are not sufficiently directed to Him in so far as He is the
object of supernatural happiness.
________________________

SECOND ARTICLE [I-II, Q. 62, Art. 2]

Whether the Theological Virtues Are Distinct from the Intellectual
and Moral Virtues?

Objection 1: It would seem that the theological virtues are not
distinct from the moral and intellectual virtues. For the theological
virtues, if they be in a human soul, must needs perfect it, either as
to the intellective, or as to the appetitive part. Now the virtues
which perfect the intellective part are called intellectual; and the
virtues which perfect the appetitive part, are called moral.
Therefore, the theological virtues are not distinct from the moral
and intellectual virtues.

Obj. 2: Further, the theological virtues ar