obtain a good through someone, he begins to
love him: and from the fact that he loves him, he then hopes all the
more in him.
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QUESTION 63

OF THE CAUSE OF VIRTUES
(In Four Articles)

We must now consider the cause of virtues; and under this head there
are four points of inquiry:

(1) Whether virtue is in us by nature?

(2) Whether any virtue is caused in us by habituation?

(3) Whether any moral virtues are in us by infusion?

(4) Whether virtue acquired by habituation, is of the same species
as infused virtue?
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FIRST ARTICLE [I-II, Q. 63, Art. 1]

Whether Virtue Is in Us by Nature?

Objection 1: It would seem that virtue is in us by nature. For
Damascene says (De Fide Orth. iii, 14): "Virtues are natural to us
and are equally in all of us." And Antony says in his sermon to the
monks: "If the will contradicts nature it is perverse, if it follow
nature it is virtuous." Moreover, a gloss on Matt. 4:23, "Jesus went
about," etc., says: "He taught them natural virtues, i.e. chastity,
justice, humility, which man possesses naturally."

Obj. 2: Further, the virtuous good consists in accord with reason, as
was clearly shown above (Q. 55, A. 4, ad 2). But that which accords
with reason is natural to man; since reason is part of man's nature.
Therefore virtue is in man by nature.

Obj. 3: Further, that which is in us from birth is said to be natural
to us. Now virtues are in some from birth: for it is written (Job
31:18): "From my infancy mercy grew up with me; and it came out with
me from my mother's womb." Therefore virtue is in man by nature.

_On the contrary,_ Whatever is in man by nature is common to all men,
and is not taken away by sin, since even in the demons natural gifts
remain, as Dionysius states (Div. Nom. iv). But virtue is not in all
men; and is cast out by sin. Therefore it is not in man by nature.

_I answer that,_ With regard to corporeal forms, it has been
maintained by some that they are wholly from within, by those, for
instance, who upheld the theory of "latent forms" [*Anaxagoras; Cf.
I, Q. 45, A. 8; Q. 65, A. 4]. Others held that forms are entirely
from without, those, for instance, who thought that corporeal forms
originated from some separate cause. Others, however, esteemed that
they are partly from within, in so far as they pre-exist potentially
in matter; and partly from without, in so far as they are brought
into act by the ag