Summa Theologiae Moralis, vol. I: De Principiis

S. Th. I-II, q. 66, a. 1, 2, 6 ; q. 68, a. 7 et 8 ; II-II, q. 23, a. 6. De Virt., q. 5, a. 3.

652. Principle I. According to species, theological virtues are more perfect than others. — For as object they have God Himself the supernatural end and attain immediately the very primary rule of human acts, namely God ; and so they are more perfect according to species than the other virtues which attain only human reason. Among themselves however charity excels, for faith and hope include a distance from God and imperfection, since faith is about God not seen and hope about God not possessed, but charity is about God who is already in some way possessed through the love of friendship,

and will be fully possessed¹. Whence the Apostle, I Cor. XIII, 13 : The greatest of these is charity (q. 66, a. 6).

Faith, entitatively as habit, is more perfect than hope because it is in the intellect, whose object is nobler ; but hope, as virtue, is more perfect because it approaches God more.

Moral infused virtues are less perfect than the theological virtues, because they are immediately about the means alone toward the end ; they have however a diverse degree of perfection in the way which was said of acquired virtues.

The gifts of the Holy Spirit are less perfect than the theological virtues which are their principles and roots, and which immediately unite to God as the last end ; while the gifts only perfect man so that he be subject to God moving : but it is more perfect to be united to God than to be subject to a mover. But they are more perfect than the other virtues which perfect either reason itself or dispose us to follow the motion of reason, while by the gifts we are subjected to the nobler mover, the Holy Spirit. « But it is manifest that to a higher mover the mobile must be disposed with greater perfection » (q. 68, a. 8). — Among the gifts, the more excellent are the intellectual ones over those in the appetite, and indeed 1) wisdom is the more worthy, 2) understanding, 3) knowledge, 4) counsel, 5) piety, 6) fortitude, 7) fear, according to the order of the natural virtues².

653. Principle II. According to extension and intensity, infused habits are equal. — Infused virtues — likewise the gifts of the Holy Spirit — cannot be increased extensively, but they dispose for all the corresponding supernatural acts ; and therefore in all men and in the same man even at different times they are equal according to extension. Likewise, because according to their formal nature they are connected, they are infused together, and they are also equal according to intensity in the same man at the same time : thus all infused habits are equally ordered to the supernatural end through charity, just as also the moral virtues through infused prudence adhere equally to the good of reason and conform to reason. Hence if charity is increased, all are increased proportionally at the same time ; just as, with prudence increased, all the moral virtues are increased proportionally.