1. Exposition of it

8. The foundation for this is the authority of the Apostle above cited [n.7], on which the saints rely when treating of this matter.

9. However if one were to contemn the authority [of the Apostle] and rest on the support of natural reason alone, then, since ‘a plurality is to be avoided where there is no necessity to posit it’ [Physics 1.4.188a17-18, 8.6.259a8-9], and since in the matter at issue there seems no necessity to posit a third theological virtue distinct from faith and charity, one would deny that hope is a distinct virtue.

10. The proof of the minor of this reasoning (according to supporters of it): The same will that is disposed to willing in ordered way is disposed to refusing or non-willing in ordered way. And the proof is that one cannot refuse something in ordered way unless there is a willing of the opposite of that something in ordered way. This is also confirmed by On the Soul 1.5.411a4-6, ‘The straight is judge of itself and of the curved.’ Also the same thing that is sufficiently disposed to loving a good when present is disposed to desiring a good when absent. And the proof comes from both reason and authority. By reason, because the same thing tends to a term that is not possessed by the same power as rests in it when it is possessed, as is plain of a heavy body. The authority is from Augustine On the Trinity 9.12 n.18, ‘the desire for something when one longs for it becomes love of the thing when one enjoys it’. Therefore if there is some habit whereby the will is disposed sufficiently for an ordered enjoying or willing of a present good, the same habit will suffice for every ordered willing, which will include ordered desiring and ordered not-willing of an absent good; but charity alone sufficiently disposes the will supernaturally to loving every present enjoyable object.

11. A second proof of the minor is that acquired friendship suffices for every ordered willing as to the loved thing - and this both as to the willing of desire and as to the willing that is love of the good when present, and also as to non-willing or refusing the opposite of what is loved; but infused friendship is no less sufficient for a multitude of objects than is acquired friendship, since the will extends itself widely to everything that can be loved by charity;     therefore etc     .a

a.a [Interpolation] Second, on the part of the intellect, because if hope were a habit it could not be placed in the intellect, because the act of the intellect in general is to understand; so all habits in the intellect will concern some act of understanding; but understanding with respect to a supernatural object is nothing but belief or faith.     Therefore etc     .