ii, 6) says that "virtue of a thing is that which makes its work good." But natural virtues are not habits, but powers. Therefore virtue is referred not only to good, but also to evil. Therefore neither is virtue. And therefore, since virtue is the principle of some kind of operation, there must needs pre-exist in the operator in respect of virtue some corresponding disposition. Objection 1. xv de Verb. ed. Theol.Imprimatur. If it be understood of love, commonly so called, then each virtue is stated to be the order of love, in so far as each cardinal virtue requires ordinate emotions; and love is the root and cause of every emotion, as stated above (I-II:27:4; I-II:28:6 ad 2; I-II:41:2 ad 1). But the very nature of the will suffices for it to be directed naturally to the end, both as to the intention of the end and as to its conformity with the end. But the righteousness which denotes order to a due end and to the Divine law, which is the rule of the human will, as stated above (I-II:19:4), is common to all virtues. Further, in natural things we find virtue not only in reference to act, but also in reference to being: as is clear from the Philosopher (De Coelo i), since some have a virtue to be always, while some have a virtue to be not always, but at some definite time. 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. Now the Divine Law contains precepts about the acts of faith, hope, and charity: for it is written (Sirach 2:8, seqq. But the Divine virtues are exemplars, as stated above (I-II:61:5), which are not in us but in God. But goodness does not seem to be good, as neither is whiteness white. 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. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason. xv) shows how the four cardinal virtues are the "order of love." Objection 2. Summa Theologica First Part of the Second Part Question 55 Article 4 Whether virtue is suitably defined? Theological virtue, on the other hand, is about those same things so far as they surpass human reason. Therefore there should be but one theological virtue. For the root precedes that which grows from it. On the contrary, The precepts of the Law are about acts of virtue. It is therefore unsuitable to describe virtue as a "good quality." lxxxiii, qu. But (judging well according to common law) is natural to some, as the Philosopher states (Ethic. Hence there must needs be two theological virtues in the human appetite, namely, hope and charity. It would seem that it is not essential to human virtue to be an operative habit. Hence there must needs be two theological virtues in the human appetite, namely, hope and charity. Likewise hope is not reckoned among the moral virtues, but is something less than a virtue, since it is a passion. 1-119) Question 1. But the definition would be more suitable if for "quality" we substitute "habit," which is the proximate genus. Objection 3. Reply to Objection 6. Therefore also human virtue is referred not only to act, but also to being. It would seem that the order of the theological virtues is not that faith precedes hope, and hope charity. The matter about which virtue is concerned is its object, and this could not be included in the above definition, because the object fixes the virtue to a certain species, and here we are giving the definition of virtue in general. 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