Article II: On the Connection and Order of Virtues

384. I. The connection among the virtues has itself thus:

1. The theological virtues are so connected that charity, in the state of the way, supposes faith and hope, but not conversely. For faith generates hope, and hope charity. But the generating is prior to the generated, and can be without it. Therefore faith can be without hope, and hope and faith without charity.

2. Infused moral virtues (likewise the gifts of the Holy Spirit) are connected among themselves insofar as they are rooted in charity; for without charity such habits can neither be acquired, nor increased, nor preserved, as will be seen below (n. 417). But they are not necessarily connected with acquired virtues: because they can exist without these, as is clear in baptized infants; on the contrary, acquired virtues are not immediately lost when the infused virtues are lost (St. Thom., 1.2, q. 65, a. 2).

3. Acquired moral virtues (which can exist without faith, hope, and charity) are not necessarily connected among themselves, if they are imperfect; otherwise, if they are perfect.

The reason for the first is because imperfect virtue is like a movable disposition, which does not furnish a firm faculty of conquering impediments: whence we see many, from natural temperament or even from some custom, to be prompt for works of mercy, who nevertheless are not prompt for works of chastity. The reason for the second is because perfect virtue causes someone, in every circumstance, willingly and without delay to operate the proper acts of that virtue; but there is no one who, destitute of even one virtue, so conducts himself. This can easily be seen, for example, in a woman chaste, but avaricious or fearful; for if an immense sum of money is offered to her, or threats of death are intended, she will not with difficulty suffer detriment of chastity (St. Thom., l. c., a. 1).

385. Note. Nevertheless false is the opinion of the Stoics, who denied that there is any virtue unless it is in the highest degree (St. Thom., 1.2, q. 66, a. 1). Hence: 1. The same virtue, even perfect, can be unequal, or greater and lesser, according to diverse times in the same man. 2. It can be unequal in diverse men. Thus diverse Saints are praised especially for diverse virtues, as Abraham for faith, Moses for meekness, Job for patience; indeed concerning any Confessor the Church sings: There has not been found one like him, who kept the law of the Most High; because each had the prerogative of some virtue (ibid., a. 1, ad 2).

386. II. A twofold order of virtues is distinguished: 1. of perfection or dignity, by reason of object; 2. of generation or acquisition, by reason of subject.

1. In the order OF PERFECTION, in the first place come the theological virtues, by which the human mind is joined to God; then the gifts, which perfect the powers of the soul in relation to the Holy Spirit moving to acts especially extraordinary; afterwards the intellectual virtues, which perfect reason according to itself; lastly the moral virtues, which perfect the will, or the sensitive appetite, in order to reason.

Similarly, among the theological virtues, first in dignity is charity, second hope, third faith. Among the gifts of the Holy Spirit, the first is wisdom, the last fear of God. Among the merely intellectual virtues, in the first place comes wisdom, in the second understanding, in the third science and art. Among the moral virtues, prudence first, justice second (to which religion belongs), fortitude third, temperance fourth.

Nevertheless humility, which renders man well subject to the ordination of reason as to all things, in dignity precedes the other moral virtues, which render man subject to this order as to some special matter; or, it comes immediately after legal justice, which universally executes this ordination made by prudence in reason itself (St. Thom., 2.2, q. 123, a. 12; q. 141, a. 8; q. 161, a. 5).

2. In the order OF GENERATION, moral and intellectual virtues precede, or can precede, theological virtues and the gifts of the Holy Spirit; because by the fact that man has himself well concerning his own reason, he is disposed to this, that he have himself well in order to God.

Likewise, in the exercise of Christian virtues, although the habits of these virtues are infused at the same time, nevertheless according to acts, faith precedes hope, and hope charity: for through faith the intellect apprehends those things which the mind hopes and loves; and from this very fact that man hopes concerning God, he proceeds to love him (cf. n. 1675, 4). See St. Alph., VI, n. 442, obj. 3.

Indeed, love of neighbor, as to act, precedes love of God; and in the same way humility is said to be prior to other virtues, insofar as it removes their chief impediment, that is, pride, which God resists; and it renders man subject and open to receiving the influence of divine grace (2.2, q. 161, a. 5, ad 2).