Whether Faith and Hope Can Be Without Charity?
Objection 1: It would seem that faith and hope are never without
charity. Because, since they are theological virtues, they seem to be
more excellent than even the infused moral virtues. But the infused
moral virtues cannot be without charity. Neither therefore can faith
and hope be without charity.
Obj. 2: Further, "no man believes unwillingly" as Augustine says
(Tract. xxvi in Joan.). But charity is in the will as a perfection
thereof, as stated above (Q. 62, A. 3). Therefore faith cannot be
without charity.
Obj. 3: Further, Augustine says (Enchiridion viii) that "there can be
no hope without love." But love is charity: for it is of this love
that he speaks. Therefore hope cannot be without charity.
_On the contrary,_ A gloss on Matt. 1:2 says that "faith begets hope,
and hope, charity." Now the begetter precedes the begotten, and can
be without it. Therefore faith can be without hope; and hope, without
charity.
_I answer that,_ Faith and hope, like the moral virtues, can be
considered in two ways; first in an inchoate state; secondly, as
complete virtues. For since virtue is directed to the doing of good
works, perfect virtue is that which gives the faculty of doing a
perfectly good work, and this consists in not only doing what is
good, but also in doing it well. Else, if what is done is good, but
not well done, it will not be perfectly good; wherefore neither will
the habit that is the principle of such an act, have the perfect
character of virtue. For instance, if a man do what is just, what he
does is good: but it will not be the work of a perfect virtue unless
he do it well, i.e. by choosing rightly, which is the result of
prudence; for which reason justice cannot be a perfect virtue without
prudence.
Accordingly faith and hope can exist indeed in a fashion without
charity: but they have not the perfect character of virtue without
charity. For, since the act of faith is to believe in God; and since
to believe is to assent to someone of one's own free will: to will
not as one ought, will not be a perfect act of faith. To will as one
ought is the outcome of charity which perfects the will: since every
right movement of the will proceeds from a right love, as Augustine
says (De Civ. Dei xiv, 9). Hence faith may be without charity, but
not as a perfect virtue: just as temperance and fortitude can be
without prudence. The same applies to hope. Because the act of hope
consists in looking to God for future bliss. This act is perfect, if
it is based on the merits which we have; and this cannot be without
charity. But to expect future bliss through merits which one has not
yet, but which one proposes to acquire at some future time, will be
an imperfect act; and this is possible without charity. Consequently,
faith and hope can be without charity; yet, without charity, they are
not virtues properly so-called; because the nature of virtue requires
that by it, we should not only do what is good, but also that we
should do it well (Ethic. ii, 6).
Reply Obj. 1: Moral virtue depends on prudence: and not even infused
prudence has the character of prudence without charity; for this
involves the absence of due order to the first principle, viz. the
ultimate end. On the other hand faith and hope, as such, do not
depend either on prudence or charity; so that they can be without
charity, although they are not virtues without charity, as stated.
Reply Obj. 2: This argument is true of faith considered as a perfect
virtue.
Reply Obj. 3: Augustine is speaking here of that hope whereby we look
to gain future bliss through merits which we have already; and this
is not without charity.
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