without. For it must be noted that in man there is a twofold
principle of movement, one within him, viz. the reason; the other
extrinsic to him, viz. God, as stated above (Q. 9, AA. 4, 6):
moreover the Philosopher says this in the chapter On Good Fortune
(Ethic. Eudem. vii, 8).

Now it is evident that whatever is moved must be proportionate to its
mover: and the perfection of the mobile as such, consists in a
disposition whereby it is disposed to be well moved by its mover.
Hence the more exalted the mover, the more perfect must be the
disposition whereby the mobile is made proportionate to its mover:
thus we see that a disciple needs a more perfect disposition in order
to receive a higher teaching from his master. Now it is manifest that
human virtues perfect man according as it is natural for him to be
moved by his reason in his interior and exterior actions.
Consequently man needs yet higher perfections, whereby to be disposed
to be moved by God. These perfections are called gifts, not only
because they are infused by God, but also because by them man is
disposed to become amenable to the Divine inspiration, according to
Isa. 50:5: "The Lord . . . hath opened my ear, and I do not resist; I
have not gone back." Even the Philosopher says in the chapter On Good
Fortune (Ethic. Eudem., vii, 8) that for those who are moved by
Divine instinct, there is no need to take counsel according to human
reason, but only to follow their inner promptings, since they are
moved by a principle higher than human reason. This then is what some
say, viz. that the gifts perfect man for acts which are higher than
acts of virtue.

Reply Obj. 1: Sometimes these gifts are called virtues, in the broad
sense of the word. Nevertheless, they have something over and above
the virtues understood in this broad way, in so far as they are
Divine virtues, perfecting man as moved by God. Hence the Philosopher
(Ethic. vii, 1) above virtue commonly so called, places a kind of
"heroic" or "divine virtue [*_arete heroike kai theia_]," in respect
of which some men are called "divine."

Reply Obj. 2: The vices are opposed to the virtues, in so far as they
are opposed to the good as appointed by reason; but they are opposed
to the gifts, in as much as they are opposed to the Divine instinct.
For the same thing is opposed both to God and to reason, whose light
flows from God.

Reply Obj. 3: This definition applies to virtue taken in its general
sense. Conse