Section — Marc, Institutiones Morales
§ 2. On the Diminution and Loss of Virtues
- Acquired virtues are diminished and lost in one way; infused virtues in another way.
I. ACQUIRED virtues are diminished and lost: 1. Directly, through the repetition of contrary acts; for by these there is gradually generated a vicious habit, which, when fully formed, excludes the habit of acquired virtue.
Thus, for example, to recite the Hours without devotion contributes to the diminution, and finally to the total corruption, of the habit of devotion, and likewise to the generation of the contrary habit, namely of lack of devotion. Yet one act, even if intense, is not enough to take away an acquired virtue; for vice, and it alone, excludes moral virtue, just as sin excludes the act of virtue; but ordinarily speaking, vice is not generated by one vicious act, but by several (cf. n. 316).
- Indirectly, through cessation of the proper act. For when someone does not use the habit of virtue, it is necessary that many passions and operations arise beyond the mode of virtue, from the inclination of the sensitive appetite and of other things which move from without. St. Thomas (1.2, q. 53, a. 2).
- II. INFUSED virtues are not diminished directly and intrinsically, because they are indivisible like grace; but they are diminished indirectly, or dispositively, both through cessation of their proper act and through contrary acts venially sinful. The reason is that, when the fervor of charity and of the infused virtues decreases, the helps of grace are diminished on the part of God; and on the part of
the other part, vicious habits are gradually formed; by this twofold reason man is disposed toward mortal sin, by which grace and infused virtues are lost (cf. n. 344).
But virtues of this kind are lost: 1. directly through gravely contrary acts; thus, for example, through infidelity faith is lost; through desperation, hope; through any mortal sin whatsoever, charity, etc.; 2. indirectly through the loss of another virtue which is their foundation and principle (2.2, q. 24, a. 10).
Thus, for example, faith having been lost through infidelity, hope also is lost; charity having been lost, all infused virtues which are rooted in charity are lost. Hence, one sinning mortally, for example against chastity, loses all infused moral virtues and all gifts of the Holy Spirit. Yet in such a sinner there remain faith and hope, and also the acquired moral virtues which are not excluded by opposed vices; but they are called unformed, as we noted above (n. 380, 4). But when grace is superinfused, they are formed anew, on account of charity joined to them, and they become acceptable to God.
It is asked: Whether virtues remain after this life?
Resp. 1. In the damned no virtue remains: there remains only the inclination of nature toward good, which generates a vehement and perpetual remorse of conscience.
In the blessed those virtues remain which import no imperfection repugnant to their state. Whence charity and the gifts of the Holy Spirit remain; likewise, intellectual and moral virtues as to the formal element, that is, as to everything which is of reason in them. But faith and hope are emptied out. Hope is totally taken away in the Fatherland, even as to genus, which is tendency toward an absent and future good. Faith is totally taken away in number and species, but not in genus, which is knowledge of truth (1.2, q. 67, a. 5).
In the souls of Purgatory remain faith, hope, charity, the gifts of the Holy Spirit, and intellectual virtues; likewise moral virtues, as to some and far more acts than in the blessed, for example fortitude, as to the act of patience (ibid., a. 1).