Article I. On The Existence And Essence Of Acquired Virtues

Concerning intellectual virtues, as not so properly pertaining to Moral Theology, enough now seems to have been said; it remains that we discuss moral virtues somewhat more broadly, and first indeed those insofar as they are acquired by our acts, or acquired virtues.

460. The existence of acquired virtues in man is certain, so that it does not seem safe in faith if someone were to assert that man cannot acquire virtues by his natural acts. For it is certain that man can elicit good acts by his own powers.¹ Moreover, from repeated good acts arise good habits or virtues. Hence the proposition 25 of Baius was proscribed: "All works of unbelievers are sins and the virtues of philosophers are vices,"² and St. Thomas teaches:³ "Although without grace man cannot avoid mortal sin so that he never sins mortally, nevertheless he is not hindered from being able to acquire a habit of virtue, through which he abstains from evil works for the most part."⁴ Hence the doctrine of Baius and Quesnel and of the Synod of Pistoia, who teach that fallen man without the help of grace is unequal to acquiring any virtue for himself, is just as false as the opinion of several philosophers affirming that virtues are innate.⁵

¹ Cf. ib. q. 109, a. 2.

² Denz. n. 1025.

³ S. theol. 1, 2, q. 63, a. 1 ad 2.

⁴ Cf. also ib. q. 65, a. 2.

⁵ Thus Schopenhauer writes: "Virtues and vices are inborn. Man does not change" (Die beiden Grundprobleme der Ethik I, 53).

461. The essence of these virtues is not explained in the same way by all. Several Holy Fathers and Doctors, such as St. Jerome,⁶ St. Augustine,⁷ St. Gregory the Great,⁸ St. Bernard,⁹ indeed also St. Thomas,¹⁰ teach that acquired virtues without charity and grace are not virtues simply, but only in a certain respect. But Benedict XIV¹¹ and, after him, Ernest Muller¹² and Tanquerey¹³ assert that acquired virtues without charity and grace are true and perfect virtues in their genus. Here are the words of Benedict XIV:¹⁴ "For if unbelievers can do honorable works and frequently exercise themselves in them, they can also acquire and obtain for themselves habits of such works, and thus consequently have true and perfect moral virtues in their own genus."

It must indeed be conceded that true moral virtues can exist even without charity, for they have whatever pertains to the essence of moral virtue; for they can be very firm habits inducing to good acts and rendering man morally good, at least in some sense. Besides, this doctrine follows from the now certain opinion that a sinful man, or even an unbelieving man, can perform morally good works. Moreover, if someone can perform good works, and that repeatedly, gradually there arises a good habit; and this habit can truly and properly be named virtue. Nevertheless it does not seem that one should concede that these virtues without charity are perfect virtues. For a) perfect virtue is that which makes a man good simply. But a man existing in the state of mortal sin, although he exercises any good works whatsoever, cannot be called good simply, but on the contrary is always worthy of divine hatred. Besides, b) there is no perfect virtue without perfect prudence, since prudence is the charioteer of all the virtues. But if someone knowingly exists in mortal sin or in unbelief, he can in no way be called truly prudent, since he esteems his happiness and his ultimate end lightly. But the Holy Fathers and St. Thomas, who seem to deny true moral virtues without charity, must be understood of perfect virtues and especially of virtues meriting eternal life, as St. Augustine himself¹⁵ not obscurely insinuates when speaking of virtue "which serves for liberating and beatifying men."¹⁶ Hence in reality there does not seem to be disagreement among the diverse Doctors except in the mode of speaking.

⁶ Comm. in ep. ad Gal. c. 5.

⁷ De civ. Dei l. 5, c. 19 and in other places.

⁸ Moral. l. 20, c. 7, n. 17.

⁹ In Cant. Cant. sermo 22, n. 1 (Migne, Patr. lat. 183, 883): "What have you to do with virtues, you who are ignorant of Christ, the virtue of God? Where, I ask, is true prudence, except in the doctrine of Christ? Whence true justice, except from the mercy of Christ? Where true temperance, except in the life of Christ? Where true fortitude, except in the passion of Christ? Therefore only those who are imbued with his doctrine are to be called prudent; only those just who have obtained pardon of sins from his mercy; only those temperate who strive to imitate his life; only those strong who hold fast in adversities the documents of his patience. Therefore someone labors in vain in the acquisition of virtues if he thinks they are to be hoped for from anywhere other than from the Lord of virtues."

¹⁰ S. theol. 1, 2, q. 65, a. 2.

¹¹ De serv. Dei beatif. l. 3, c. 21, n. 6.

¹² Theol. mor. I, § 107.

¹³ Synopsis Theol. mor. II, De virtut. mor. n. 586.

¹⁴ De serv. Dei beatif. l. 3, c. 21, n. 6.

¹⁵ Contra Iulian. l. 4, c. 3.

¹⁶ Cf. Billuart, De pass. et virtut. diss. 2, a. 4, § 3.