Summa Theologiae Moralis, vol. I: De Principiis

S. Th. I-II, q. 64, a. 1, 2, 3 ; De Virt., q. 1, a. 13.

645. The theological virtues are not in a mean, properly and of themselves and according to the very notion of virtue, i.e. by reason of the object, because in their matter excess cannot be given : for the object and measure of the theological virtues is not a good of reason to be placed in acts (which is in a mean), but God Himself (an infinite perfection which exceeds every human faculty), toward whom we cannot tend too much, indeed whom we cannot love or in whom we cannot believe or hope as much as is due. There is namely no excess in attaining the measure.

However on our part and by reason of the subject and of the manner in which they are exercised, they are in a mean between two extreme vices, because we must tend toward God according to the measure of our nature and condition ; whence thus we must hope and believe so that our hope may be a mean between presumption and despair, and our faith between two opposite heresies, and therefore the presumptuous man sins who hopes for a good that exceeds his condition, and the despairing who does not hope for what he can hope for according to his condition ; likewise he sins who would give himself to contemplation when detriment would follow for society or when he ought to attend to family matters. But this is accidental as to the nature of the theological virtue, because it does not proceed from its proper acts considered in themselves, and from its proper matter, but from extrinsic circumstances of the subject in which it inheres. Whence improperly they are said to be in a mean.

646. The theological virtues therefore are summarily in the highest degree, i.e. they adhere to God above all things¹ :

1. Faith adheres to the divine authority above every other authority, hope adheres to the omnipotence above every other power ; charity to the divine goodness above every other goodness.

2. Faith believes God more firmly than all others ; hope, immovable, hopes in God rather than in any others and loves above all things the lovable ; charity prefers God to all things and loves Him above all things lovable.

3. Whence we are ready to lay down all things that are contrary to faith, hope or charity, rather than depart from them.

647. Infused moral virtues are in a mean, in the same way as was said of acquired virtues ; but the mean can be different because they are not determined by relation to human reason but to the divine law.

The gifts of the Holy Spirit are not in a mean because they are directed by the instinct of the Holy Spirit which cannot fail or exceed ; moreover the Holy Spirit is not something regulable.