Mozley: A Treatise on the Augustinian Doctrine of

276 Scholastic Doctrine CHAP. x.
infusion into a pdrticular soul being supposed, these were
true habits or dispositions of that soul ; they were passive
and inert, not producing acts until they were removed from
another quarter to do so. They were habits indeed, but
elementary ones, imperfectly possessed, and rather of the
nature of principles
ralia, corresponding
or
to
faculties principia supernatu-
the natural faculties of man
principia naturalia. 1 While the natural will of man,
then, could put the natural principles into action, because
these were possessed perfectly, it could not, of itself, put
into action the supernatural principles.
To put these into
action another spiritual force was necessary. 2 To the theo
logical virtues, therefore, succeeded the Dona. Now it is
true that a habit does not move itself to action, but re
quires to be put in motion by a particular act of freewill,
on one theory, by a particular act of grace, on another.
But the Dona were themselves only imparted habits.
Here, then, was one set of habits, which was necessary to
put in motion another. And as the Dona succeeded the
theological virtues, the infused moral virtues succeeded
the Dona ; being those final and settled spiritual habits to
which the supernatural principles in man, i.e. the theo
logical virtues, tended as the ; acquired habits were the
completion of his natural principles. 3 Yet this accumula-
1 Et quia hujusmodi beatitudo dum quas sit dispositus ad hoc
proportionem humanre natime ex- quod divinitus moveatur ; et istfg
cedit, principia naturalia hominis perfcctioncs vocantur dona. -i m 2 dae
non sufficiunt ad ordinandum homi- Q. 68. A. 1. The Theological virnem
in beatitudinem praedictam ; tues are imperfect agents and cannot
unde oportet quod superadclantur move without the Dona. Prima
homini divinitus aliqua principia, (naturalis) virtus habeturabhomine
per quse ita ordinetur ad beatitu- quasi plena possessio
dinem supernaturalem, sicut per autem (theologica) habetur quasi
principia naturalia ordinatur ad imperfecta. Sed id quod imperfecte
: secunda
finem connaturalem : et hujusmodi habet naturam aliquam non habet
principiadicunturmrtutestheologicce: per se operari, nisi ab altero moveturn
quia habent Deum pro objecto, atur. ... Ad finem ultimum natutum
quia a solo Deo nobis inftm- ralemadquamratiomovet,secundum
duntur. l ma 2 dae Q. 62. A. 1. quod est imperfecte formata per
2 Manifestum est quod virtutes theologicas virtutes, non sufficit ipsa
humanse proficiunt hominem, secun- motio rationis, nisi desuper adsit
dum quod homo natus est moveri per instinctus Spiritus Sancti. A. 2.
*
rationem. Oportet igiuir inesse Loco naturalium principiorum
homini altiores perfectiones, secun- conferuntur nobis a Deo virtutes