Part II (Pars Prima Secundae) Part 98 (2/2)

_I answer that,_ As stated above (A. 1), the mean of virtue depends on conformity with virtue's rule or measure, in so far as one may exceed or fall short of that rule. Now the measure of theological virtue may be twofold. One is taken from the very nature of virtue, and thus the measure and rule of theological virtue is G.o.d Himself: because our faith is ruled according to Divine truth; charity, according to His goodness; hope, according to the immensity of His omnipotence and loving kindness. This measure surpa.s.ses all human power: so that never can we love G.o.d as much as He ought to be loved, nor believe and hope in Him as much as we should. Much less therefore can there be excess in such things. Accordingly the good of such virtues does not consist in a mean, but increases the more we approach to the summit.

The other rule or measure of theological virtue is by comparison with us: for although we cannot be borne towards G.o.d as much as we ought, yet we should approach to Him by believing, hoping and loving, according to the measure of our condition. Consequently it is possible to find a mean and extremes in theological virtue, accidentally and in reference to us.

Reply Obj. 1: The good of intellectual and moral virtues consists in a mean of reason by conformity with a measure that may be exceeded: whereas this is not so in the case of theological virtue, considered in itself, as stated above.

Reply Obj. 2: Moral and intellectual virtues perfect our intellect and appet.i.te in relation to a created measure and rule; whereas the theological virtues perfect them in relation to an uncreated rule and measure. Wherefore the comparison fails.

Reply Obj. 3: Hope observes the mean between presumption and despair, in relation to us, in so far, to wit, as a man is said to be presumptuous, through hoping to receive from G.o.d a good in excess of his condition; or to despair through failing to hope for that which according to his condition he might hope for. But there can be no excess of hope in comparison with G.o.d, Whose goodness is infinite. In like manner faith holds a middle course between contrary heresies, not by comparison with its object, which is G.o.d, in Whom we cannot believe too much; but in so far as human opinion itself takes a middle position between contrary opinions, as was explained above.

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QUESTION 65

OF THE CONNECTION OF VIRTUES (In Five Articles)

We must now consider the connection of virtues: under which head there are five points of inquiry:

(1) Whether the moral virtues are connected with one another?

(2) Whether the moral virtues can be without charity?

(3) Whether charity can be without them?

(4) Whether faith and hope can be without charity?

(5) Whether charity can be without them?

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FIRST ARTICLE [I-II, Q. 65, Art. 1]

Whether the Moral Virtues Are Connected with One Another?

Objection 1: It would seem that the moral virtues are not connected with one another. Because moral virtues are sometimes caused by the exercise of acts, as is proved in _Ethic._ ii, 1, 2. But man can exercise himself in the acts of one virtue, without exercising himself in the acts of some other virtue. Therefore it is possible to have one moral virtue without another.

Obj. 2: Further, magnificence and magnanimity are moral virtues. Now a man may have other moral virtues without having magnificence or magnanimity: for the Philosopher says (Ethic. iv, 2, 3) that ”a poor man cannot be magnificent,” and yet he may have other virtues; and (Ethic. iv) that ”he who is worthy of small things, and so accounts his worth, is modest, but not magnanimous.” Therefore the moral virtues are not connected with one another.

Obj. 3: Further, as the moral virtues perfect the appet.i.tive part of the soul, so do the intellectual virtues perfect the intellective part. But the intellectual virtues are not mutually connected: since we may have one science, without having another. Neither, therefore, are the moral virtues connected with one another.

Obj. 4: Further, if the moral virtues are mutually connected, this can only be because they are united together in prudence. But this does not suffice to connect the moral virtues together. For, seemingly, one may be prudent about things to be done in relation to one virtue, without being prudent in those that concern another virtue: even as one may have the art of making certain things, without the art of making certain others. Now prudence is right reason about things to be done. Therefore the moral virtues are not necessarily connected with one another.

_On the contrary,_ Ambrose says on Luke 6:20: ”The virtues are connected and linked together, so that whoever has one, is seen to have several”: and Augustine says (De Trin. vi, 4) that ”the virtues that reside in the human mind are quite inseparable from one another”: and Gregory says (Moral. xxii, 1) that ”one virtue without the other is either of no account whatever, or very imperfect”: and Cicero says (Quaest. Tusc. ii): ”If you confess to not having one particular virtue, it must needs be that you have none at all.”

_I answer that,_ Moral virtue may be considered either as perfect or as imperfect. An imperfect moral virtue, temperance for instance, or fort.i.tude, is nothing but an inclination in us to do some kind of good deed, whether such inclination be in us by nature or by habituation. If we take the moral virtues in this way, they are not connected: since we find men who, by natural temperament or by being accustomed, are prompt in doing deeds of liberality, but are not prompt in doing deeds of chast.i.ty.

But the perfect moral virtue is a habit that inclines us to do a good deed well; and if we take moral virtues in this way, we must say that they are connected, as nearly as all are agreed in saying. For this two reasons are given, corresponding to the different ways of a.s.signing the distinction of the cardinal virtues. For, as we stated above (Q. 61, AA. 3, 4), some distinguish them according to certain general properties of the virtues: for instance, by saying that discretion belongs to prudence, rect.i.tude to justice, moderation to temperance, and strength of mind to fort.i.tude, in whatever matter we consider these properties to be. In this way the reason for the connection is evident: for strength of mind is not commended as virtuous, if it be without moderation or rect.i.tude or discretion: and so forth. This, too, is the reason a.s.signed for the connection by Gregory, who says (Moral. xxii, 1) that ”a virtue cannot be perfect”

as a virtue, ”if isolated from the others: for there can be no true prudence without temperance, justice and fort.i.tude”: and he continues to speak in like manner of the other virtues (cf. Q. 61, A. 4, Obj.

1). Augustine also gives the same reason (De Trin. vi, 4).

Others, however, differentiate these virtues in respect of their matters, and it is in this way that Aristotle a.s.signs the reason for their connection (Ethic. vi, 13). Because, as stated above (Q. 58, A.

4), no moral virtue can be without prudence; since it is proper to moral virtue to make a right choice, for it is an elective habit. Now right choice requires not only the inclination to a due end, which inclination is the direct outcome of moral virtue, but also correct choice of things conducive to the end, which choice is made by prudence, that counsels, judges, and commands in those things that are directed to the end. In like manner one cannot have prudence unless one has the moral virtues: since prudence is ”right reason about things to be done,” and the starting point of reason is the end of the thing to be done, to which end man is rightly disposed by moral virtue. Hence, just as we cannot have speculative science unless we have the understanding of the principles, so neither can we have prudence without the moral virtues: and from this it follows clearly that the moral virtues are connected with one another.

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