Summa Theologiae Moralis, vol. I: De Principiis

S. Th. I-II, q. 65 et 68, a. 5 ; De Virt., q. 2, a. 3 ; q. 5, a. 2.

648. Principle I. Theological virtues according to their essence are not connected, but as virtues. Among the theological virtues : 1) Faith and hope according to their proper essence do not depend on charity, for they are presupposed to charity ; whence they can exist without charity, as is clear in the sinner who has not denied faith and hope. This for faith is defined by the Council of Trent, sess. 6, c. 15 and can. 28 ; for hope it is certain from the unanimous opinion of theologians.

2. However without charity they are not perfect virtues or forms, because in fact they are not referred to the last end. For it pertains to the notion of a perfect virtue not only that we do good, but also that we do well ; faith however is a voluntary assent, which will not be perfect unless it be made in the due manner and the will also be well disposed through charity ; hope is the expectation of beatitude from merits, which will not be perfect unless present merits are had, for which charity is required. Hence charity, by which we are ordered to the supernatural last end, is called the perfection and form (extrinsic) of all supernatural virtues ; and faith and hope without charity are unformed (q. 65, a. 4).

3. Faith can be without hope because it is presupposed to hope according to reason.

4. But charity cannot be without faith and hope, and hope cannot be without faith. Hence S. Thomas, q. 65, a. 5 : « As one could not have friendship with someone if he disbelieved or despaired of being able to have some society or familiar conversation with him ; so one cannot have friendship with God, which is charity, unless he have faith, through which he believes in such society and conversation with God, and hopes that he belongs to this society ».

649. Principle II. Infused moral virtues are connected :

A. Among themselves through prudence : for they incline us to the right choice of supernatural means for a good end, or to acting supernaturally well in all circumstances, which without perfect supernatural prudence is impossible ; — and conversely perfect prudence cannot exist for rightly ordering means in all circumstances, unless one is disposed for the particular good end in all circumstances, for which all the moral virtues are required. In the same way as was said of acquired virtues (q. 65, a. 1).

B. They are also connected with charity :

1. They cannot exist without charity. For they cannot exist without supernatural prudence ; but supernatural prudence cannot exist without charity, for if for perfect prudence it is required that man be well disposed in relation to the particular ends due in such and such a matter, which is done through the moral virtues, much more is it required that he be well disposed in relation to the last end, which is done through charity : for an act rightly ordering means toward a particular end good but toward the last end evil becomes evil. Therefore infused moral virtues are connected with charity (a. 2).

2. Likewise charity cannot exist without infused moral virtues. For a) charity is connected with sanctifying grace, which raises to supernatural being and is the remote principle of supernatural operations. But infused moral virtues are properties of sanctifying grace, for he who has supernatural being as remote principle, ought to be able to operate supernaturally and to have proximate principles for supernatural operations. Therefore — b) Grace and charity, inasmuch as they order man toward the last end, are the principle of all good works which can be ordered to the last end. But no work of his tends toward the end unless he has the potency of disposing means toward the end, and the principle of certain works is not found in some thing, unless those things which are necessary for accomplishing such works are also found. But the moral virtues give the potency of choosing the means necessary for the last end and of accomplishing each kind of good supernatural work. Therefore they are connected with grace and charity. For God namely does not operate less perfectly in the works of grace than in the works of nature.

Hence he who receives grace and charity receives the supernatural moral virtues ; and by every mortal sin charity and all supernatural moral virtues are lost (a. 3).

3. Likewise the gifts of the Holy Spirit are connected with charity by which we are united to the Holy Spirit the mover, and therefore are granted together with charity, are increased intensively, and are lost (q. 68, a. 5).

650. Principle III. Natural acquired moral virtues can exist without charity, and conversely, for the sinner who is converted does not therefore have acquired virtues ; and he who sins mortally does not therefore lose them (q. 63, a. 2, ad 2).

651. Observation. — S. Thomas says : Charity is the form of all the virtues because it gives and impresses on the acts of the other virtues their form and ultimate perfection ; according as it orders them to the last end ; it is their root because it nourishes and sustains them ; end because it orders all the other virtues to its end ; and mother « because from the appetite of the last end it conceives the acts of the other virtues by commanding them » (II-II, q. 23, a. 8). Prudence therefore is the form of the moral virtues because it gives the ordering toward the particular end according to reason ; charity is the form of the theological virtues and of prudence because it gives the perfect ordering toward the last end ; grace is the form of charity because it gives the divine being and thus confers on it dignity and a right to the last end (De Virt., q. 2, a. 3, ad 19)¹.