Whether Faith, Hope, and Charity Are Fittingly Reckoned As
Theological Virtues?
Objection 1: It would seem that faith, hope, and charity are not
fittingly reckoned as three theological virtues. For the theological
virtues are in relation to Divine happiness, what the natural
inclination is in relation to the connatural end. Now among the
virtues directed to the connatural end there is but one natural
virtue, viz. the understanding of principles. Therefore there should
be but one theological virtue.
Obj. 2: Further, the theological virtues are more perfect than the
intellectual and moral virtues. Now faith is not reckoned among the
intellectual virtues, but is something less than a virtue, since it
is imperfect knowledge. Likewise hope is not reckoned among the moral
virtues, but is something less than a virtue, since it is a passion.
Much less therefore should they be reckoned as theological virtues.
Obj. 3: Further, the theological virtues direct man's soul to God.
Now man's soul cannot be directed to God, save through the
intellective part, wherein are the intellect and will. Therefore
there should be only two theological virtues, one perfecting the
intellect, the other, the will.
_On the contrary,_ The Apostle says (1 Cor. 13:13): "Now there remain
faith, hope, charity, these three."
_I answer that,_ As stated above (A. 1), the theological virtues
direct man to supernatural happiness in the same way as by the
natural inclination man is directed to his connatural end. Now the
latter happens in respect of two things. First, in respect of the
reason or intellect, in so far as it contains the first universal
principles which are known to us by the natural light of the
intellect, and which are reason's starting-point, both in speculative
and in practical matters. Secondly, through the rectitude of the will
which tends naturally to good as defined by reason.
But these two fall short of the order of supernatural happiness,
according to 1 Cor. 2:9: "The eye hath not seen, nor ear heard,
neither hath it entered into the heart of man, what things God hath
prepared for them that love Him." Consequently in respect of both the
above things man needed to receive in addition something supernatural
to direct him to a supernatural end. First, as regards the intellect,
man receives certain supernatural principles, which are held by means
of a Divine light: these are the articles of faith, about which is
faith. Secondly, the will is directed to this end, both as to that
end as something attainable--and this pertains to hope--and as to a
certain spiritual union, whereby the will is, so to speak,
transformed into that end--and this belongs to charity. For the
appetite of a thing is moved and tends towards its connatural end
naturally; and this movement is due to a certain conformity of the
thing with its end.
Reply Obj. 1: The intellect requires intelligible species whereby to
understand: consequently there is need of a natural habit in addition
to the power. But the very nature of the will suffices for it to be
directed naturally to the end, both as to the intention of the end
and as to its conformity with the end. But the nature of the power is
insufficient in either of these respects, for the will to be directed
to things that are above its nature. Consequently there was need for
an additional supernatural habit in both respects.
Reply Obj. 2: Faith and hope imply a certain imperfection: since
faith is of things unseen, and hope, of things not possessed. Hence
faith and hope, in things that are subject to human power, fall short
of the notion of virtue. But faith and hope in things which are above
the capacity of human nature surpass all virtue that is in proportion
to man, according to 1 Cor. 1:25: "The weakness of God is stronger
than men."
Reply Obj. 3: Two things pertain to the appetite, viz. movement to
the end, and conformity with the end by means of love. Hence there
must needs be two theological virtues in the human appetite, namely,
hope and charity.
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