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Taking Nature Graciously: A Thomistic Perspective on Habits

Published online by Cambridge University Press:  01 January 2024

Ezra Sullivan O.P.*
Affiliation:
University of St Thomas Aquinas, Largo Angelicum 1, Roma, 00184, Italy

Abstract

When speaking of the odd behavior of a particular individual, it is common for people to say something like, “Well, I am just made that way,” or, “He can't help it; that's the way he is.” On the other hand, when considering future vistas for action, some suppose that that, everything in life can be a matter of choice, that we can choose our own gender, ethnicity, or identity. It seems to me that there are theological parallels to these anthropological positions. First, similar to mechanical determinism, some believe in a determined mechanism of sin that destroys human nature and makes free choice an illusion. Second, similar to views that human fulfillment is simply a matter of exercising our will, some argue that graced happiness is merely an extension of nature. To all of these positions, Aquinas has a response.

Type
Original Article
Copyright
Copyright © 2019 Provincial Council of the English Province of the Order of Preachers

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References

1 This article is an adaptation of a talk given for the Aquinas Lecture Series, Blackfriars, Oxford, 18 Feb 2016.

2 Pierson, Arthur T., George Müller of Bristol (London: James Nisbet & Co. Ltd., 1899), 137Google Scholar. Emphasis in the original.

3 See Churchland, Matter and Consciousness, 43-50.

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9 Churchland, Neurophilosophy at Work, 50.

10 Aristotle Categories 15, 15b18-32. Ernst Wolff notes that, according to Aristotle, hexis “is characterized 1) as having a hold on something (this is the element of firmness, steadiness or stability), 2) as being possessed, rather than used (it is a potential that could remain hidden), and 3) as a persistent orientation or disposition that could be more passive (in the sense of being mere reaction) or more active (striving to realize an objective).” Ernst Wolff, “Aspects of Technicity in Heidegger's Early Philosophy: Rereading Aristotle's Technè and Hexis,” Research in Phenomenology Vol. 38, Issue 3 (2008): 317-357 at 337.

11 See Summa Theologia (ST) I-II, q. 49, a. 1.

12 See Roy DeFerrari et al., A Latin-English Lexicon of St. Thomas Aquinas (Washington, DC: The Catholic University of America Press, 1949), “habitus” 477 ff. Thomas notes, “patet quod nomen habitus diuturnitatem quandam importat.” ST I-II, q. 49, a. 2, ad 3.

13 ST I, q. 19, a. 10. See also I-II, q. 17, a. 5.

14 Summa Contra Gentiles (SCG) III.119.7. Emphasis added. See also De regno, lib. 1, cap. 13, c; De perfectione, cap. 13, c.

15 SCG III.117.6. Emphasis added.

16 Super Epistolam B. Pauli ad Galatas lectura, cap. 2, l. 4: “Sciendum est ergo, quod opera legis quaedam erant moralia, quaedam vero caeremonialia. […] Moralia autem licet continerentur in lege, non tamen poterant proprie dici opera legis, cum ex naturali instinctu, et ex lege naturali homo inducatur ad illa.”

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19 ST I, q. 79, a. 12. Emphasis added.

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22 Ibid: “[P]rincipia iuris communis dicuntur esse seminalia virtutum.”

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25 ST I-II, q. 94, a. 4,

26 See ST I-II, q. 51, a.1: “Sed ex parte corporis, secundum naturam individui, sunt aliqui habitus appetitivi secundum inchoationes naturales. Sunt enim quidam dispositi ex propria corporis complexione ad castitatem vel mansuetudinem, vel ad aliquid huiusmodi.”

27 Sent. Ethic. lib. 3, l. 12, n. 1,

28 A passion may be defined as, “a motion of the sensory appetite following the sensitive apprehension of a sensory good or evil with a corresponding bodily alteration.” See Santiago Ramirez, De Passionibus animae in I-II Summae Theologiae divi Thomae expositio (qq. 22-48) (Madrid: Instituto de Filosofía Luis Vives, 1973), 33.

29 ST I-II, q. 46, a. 5: “[I]ra naturalior est quam concupiscentia, quia scilicet habitudinem naturalem ad irascendum, quae est ex complexione.”

30 Questiones de virtutibus, q. 1, a. 8, ad 10: “[D]ispositio naturalis quae inclinat ad unam virtutem, inclinat ad contrarium alterius virtutis: puta, qui est dispositus secundum naturam ad fortitudinem, quae est in prosequendo ardua, est minus dispositus ad mansuetudinem, quae consistit in refrenando passiones irascibilis.”

31 Sent. Ethic. lib. 6, l. 11, n. 2: “quod sit aliqua virtus naturalis quae praesupponitur morali, patet per hoc quod singuli mores virtutum vel vitiorum videntur aliqualiter existere aliquibus hominibus naturaliter.”

32 Sent. Ethic., lib. 7, l. 5, n. 3: “[Q]uae sunt delectabilia non naturaliter […]Quaedam vero fiunt delectabilia propter perniciosas naturas, puta cum aliqui homines habent corruptas et perversas complexiones corporis et secundum hoc sequitur quod in his sint perversissimae tam apprehensiones imaginationis quam etiam affectiones sensibilis appetitus, quas quidem vires, cum sint organorum corporalium actus, necesse est, quod sint corporali complexioni proportionatae.”

33 Sent. Ethic., lib. 2, l. 1, n. 10: “[S]ecundum harum differentiam sequuntur differentiae habituum. Et ideo ulterius concludit quod non parum differt, quod aliquis statim a iuventute assuescat vel bene vel male operari.”

34 ST I-II, q. 32, a. 2, ad 3: “[I]d quod est consuetum, efficitur delectabile, inquantum efficitur naturale, nam consuetudo est quasi altera natura.”

35 Sent. Ethic., lib. 2, l. 1, n. 10: “Nam ea quae nobis a pueritia imprimuntur, firmius retinemus.”

36 SCG I, c. 11.1: “Consuetudo autem, et praecipue quae est a puero, vim naturae obtinet.”

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42 ST I-II, q. 50, a. 2: “Si vero accipiatur habitus in ordine ad operationem sic maxime habitus inveniuntur in anima.” ST I-II, q. 50, a. 5: “Ex ipsa etiam ratione habitus apparet quod habet quendam principalem ordinem ad voluntatem.”

43 ST I-II, q. 15, a. 2, ad 1.

44 ST I-II, q. 57, a. 4: “factio est actus transiens in exteriorem materiam, sicut aedificare, secare, et huiusmodi; agere autem est actus permanens in ipso agente, sicut videre, velle, et huiusmodi.”

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48 Foucault, Michel, “On the Genealogy of Ethics: An Overview of Work in Progress,” in The Foucault Reader, ed. Rabinow, Paul (New York: Pantheon Books, 1984), 340-73 at 350Google Scholar.

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55 Paradise Lost V, l. 860.

56 ST I-II, q. 49, a. 2: “[H]abitibus animae et corporis […] sunt dispositiones quaedam perfecti ad optimum.”

57 See De Veritate, q. 20, a. 2, c.

58 Foucault, “Interview with Michel Foucault,” 275.

59 ST I-II, q. 53, a. 1, ad 1.

60 Hamlet, 3.4.168.

61 Editors’ Commentary in Félix Ravaisson, Of Habit, trans. and ed. Carlisle, Clare and Sinclair, Mark (New York, NY: Continuum Publishing Group, 2008), 84Google Scholar.

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63 Quaestiones Disputatae de Virtutibus (QDV), q. 1, a. 1, c.

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67 ST I-II, q. 56, a. 3.

68 Ibid.

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75 ST I-II, q. 85, a. 1.

76 ST I-II, q. 85, a. 3.

77 ST II-II, q. 24, a. 12.

78 ST I-II, q. 85, a. 2.

79 ST I, q. 1, a.8, ad 2.

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92 ST I, q. 12, a. 5 ad 3.

93 See ST I-II, q. 68, a. 1: “his qui moventur per instinctum divinum, non expedit consiliari secundum rationem humanam … Et hoc est quod quidam dicunt, quod dona perficiunt hominem ad altiores actus quam sint actus virtutum.”

94 ST II-II, q. 23, a. 2 ad 2.

95 ST I-II, q. 28, a. 1.

96 ST I-II, q. 112, a. 1.

97 ST II-II, q. 24, a. 2.

98 Spezzano, Daria, The Glory of God's Grace: Deification According to St. Thomas Aquinas (Ave Maria, FL: Sapientia Press, 2015), 338Google Scholar