3. About the Opinion of Peter Lombard

165. As to the third article [n.125], one could say that the Master does not deny every supernatural habit. He himself indeed, in d.37 of the first book, in the chapter ‘That also is marvelous’, ch.2 n.338, adduces Augustine to Dardanus [On the Foreknowledge of God ch.6 n.21] saying that “to the temple of God belong sanctified children, who are not able to know God”; therefore God dwells in a child who, however, cannot have an elicited act about God. This indwelling, which belongs to a regenerated child and not to some other, cannot exist in the child without a supernatural habit; for it cannot be posited there either because of an act, because a child has (and can have) no such act, or because of nature alone, because God does not indwell some other non-regenerated child, although the same nature nevertheless exists in him.

166. Likewise, in d.26 of book II, ch.1 nn.228-229, he seems to posit created grace in the soul.

167. Therefore it can be said that the Master posited one habit whereby, when it informs the soul, the Holy Spirit indwells and, as indwelling, perfects the soul’s powers as it were with supernatural habits: perfects two powers indeed - namely intellect and will - with faith and hope, for act of believing and hoping; but he perfects the will - for act of loving - with no habit other than that by which he is said to indwell, because the act of loving is so perfect that it can be attributed immediately to the habit by which, when it formally inheres, the Holy Spirit indwells, as by a most perfect habit. Acts of believing and hoping cannot thus be immediately attributed to the habit by which the Holy Spirit indwells, on account of the imperfection of those acts and the perfection of the habit whereby the Holy Spirit indwells the mind; for that habit should be thus perfect, because it will not be removed even in the fatherland, when the soul will be the temple of the Lord; for believing and hoping will not remain there [n.101].

168. And in this way the authorities from Augustine [nn.1-3] make for the Master, not because there is no supernatural habit formally giving the soul grace, but because it is not a different habit from that by which the Holy Spirit indwells the soul in the way that the habit of believing and hoping is other than the habit by which he indwells; and this will be plain from solving the reasons that are adduced for the first part of the question [nn.171-177].

169. In this regard, then, the Master does not seem to disagree with others save because they either posit grace to be a habit other than charity, or at least say that this habit - which in reality is grace - is formally in the will and not in the essence of the soul, for then the Holy Spirit would not indwell by a single as it were radical habit with respect to faith and hope as these first come to be, but he would indwell by a habit formally inherent, informing the will, which habit would be posterior, in some order of nature, to faith and hope.

170. But when one holds that the same habit is in reality charity and grace [II d.27 q. un nn.3-4], it seems that this habit would inform the essence of the soul first, and thus the virtues that inform the powers would flow first from the Holy Spirit indwelling the essence of the soul, - or that this habit is in the will formally, on the presupposition already of faith and hope in the powers (on which point see II Suppl. d.26 q. un); at any rate charity does not seem to be a different habit in reality from that by which the Holy Spirit indwells the soul, and thus the Holy Spirit does not move to act of love through a ‘mediating’ habit [n.101] - supply ‘habit other than that by which he indwells’ - as he does so move to act of belief and hope.