principles of acquired virtue pre-exist in us by nature. These
principles are more excellent than the virtues acquired through them:
thus the understanding of speculative principles is more excellent
than the science of conclusions, and the natural rectitude of the
reason is more excellent than the rectification of the appetite which
results through the appetite partaking of reason, which rectification
belongs to moral virtue. Accordingly human acts, in so far as they
proceed from higher principles, can cause acquired human virtues.
________________________

THIRD ARTICLE [I-II, Q. 63, Art. 3]

Whether Any Moral Virtues Are in Us by Infusion?

Objection 1: It would seem that no virtues besides the theological
virtues are infused in us by God. Because God does not do by Himself,
save perhaps sometimes miraculously, those things that can be done by
second causes; for, as Dionysius says (Coel. Hier. iv), "it is God's
rule to bring about extremes through the mean." Now intellectual and
moral virtues can be caused in us by our acts, as stated above (A.
2). Therefore it is not reasonable that they should be caused in us
by infusion.

Obj. 2: Further, much less superfluity is found in God's works than
in the works of nature. Now the theological virtues suffice to direct
us to supernatural good. Therefore there are no other supernatural
virtues needing to be caused in us by God.

Obj. 3: Further, nature does not employ two means where one suffices:
much less does God. But God sowed the seeds of virtue in our souls,
according to a gloss on Heb. 1 [*Cf. Jerome on Gal. 1: 15, 16].
Therefore it is unfitting for Him to cause in us other virtues by
means of infusion.

_On the contrary,_ It is written (Wis. 8:7): "She teacheth temperance
and prudence and justice and fortitude."

_I answer that,_ Effects must needs be proportionate to their causes
and principles. Now all virtues, intellectual and moral, that are
acquired by our actions, arise from certain natural principles
pre-existing in us, as above stated (A. 1; Q. 51, A. 1): instead of
which natural principles, God bestows on us the theological virtues,
whereby we are directed to a supernatural end, as stated (Q. 62, A.
1). Wherefore we need to receive from God other habits corresponding,
in due proportion, to the theological virtues, which habits are to
the theological virtues, what the moral and intellectual virtues are
to the natural principles of virtue.

Reply Ob