 For these to count as theological virtues, rather than as generic dispositions, they must each be further defined as having God as their object. They must also be understood to be infused in us by God, because the humanly attainable versions of these virtues are not sufficient for our moral perfection (ST 1a2ae 62.1). Indeed, for similar reasons, moral perfection requires that even the cardinal virtues be infused by God (ST 1a2ae 63.3). To receive the virtues from God requires grace, which is something we can never fully merit, and which God freely chooses to give or to withhold: “no matter how much someone prepares himself, he does not receive grace from God necessarily” (ST 1a2ae 112.3sc). Only through this grace, and the infused virtues it brings, can we achieve the perfect happiness that is our ultimate end. (On the cardinal virtues see Hause 2007; Stump 2011. On the theological virtues see Wawrykow 2012; Porter 2019. On the infused cardinal virtues see Mattison 2011; Goris and Schoot 2017; Knobel 2021. On grace see Torrell 1996 [2003] chs. 6–9; Stump 2018 ch. 7; Hoffmann 2022.)