ARTICLE V

Whether Charity Is a Special Virtue Distinct From the Other Virtues?

It seems that charity is not a special virtue.

             1. That which is put in the definition of any virtue is not a special virtue, because a general virtue is included in the definition of each special virtue. But charity is included in the definition of each virtue, for Jerome says, Let me briefly define all virtue as the charity by which we love God and our neighbor. Therefore charity is not a special virtue distinct from the others.

             2. Moreover, charity by which we love our neighbor is not a virtue distinct from charity by which we love God; because charity loves fellowman because of God. But every virtue loves fellow-man because of God. Therefore no virtue is distinguished from charity.

             3. Moreover, the distinctions of habits are marked by the acts of the virtues. But charity carries into effect the acts of all the other virtues, as is said (I Cor. xiii. 4), Charity is patient, is kind. Therefore charity is not a virtue distinct from the others.

             4. Moreover, the good is the general object of all the virtues, for virtue is that which makes its possessor good and renders his works good. But the good is the object of charity. Therefore charity has a general object, and thus it is a general virtue.

             5. Moreover, a single perfection is of one perfectible. But charity is the perfection of many perfectibles, i.e., of all the virtues. Therefore charity is not one.

             6. Moreover, the same habit cannot be in diverse subjects. But charity is in diverse subjects, for we are commanded to love God with our whole mind, with our whole soul, with our whole heart, and with our whole strength. Therefore charity is not one virtue.

             7. Moreover, charity is directed toward the removing of sins. But charity is sufficient to take away all sins, because the least bit of charity can resist any temptation. Therefore charity does that which belongs to all the virtues, and so does not seem to be a special virtue.

             8. Moreover, some special sin is opposed to each special virtue. But all sins are contrary to charity, because charity is lost through each mortal sin. Therefore charity is not a special virtue.

             9. Moreover, no virtue is necessary except in acting uprightly. But charity alone sufficiently directs us in right acting, for Augustine says, Have charity and do what you wish. Therefore there is no other virtue outside of charity; and charity is not a special virtue distinct from the others.

             10. Moreover, the habits of the virtues are necessary in order that a man might act promptly and with enjoyment, for no one is just who does not rejoice in just works, as is said in Book I of the Ethic. But charity is sufficient for the prompt and enjoyable operation of all works, for Augustine writes in the De Verbis Domini, Love makes all hard and repulsive tasks easy and next to nothing. Therefore there is no need for any virtue outside of charity.

             11. Moreover, those things which are distinct from each other have a distinct generation and a distinct corruption. But charity and the other virtues do not have distinct generations and corruptions because all the other virtues are communicated along with charity and they are lost when charity is lost. Therefore charity is not a special virtue.

             On the contrary, opposed to this is the fact that the Apostle (I Cor. xiii. 13) divides charity from the other virtues saying, Now there remain faith, hope and charity, these three.

             I answer. It must be said that charity is a special virtue, distinct from the other virtues.

             To understand this, it must be considered that whenever any act depends upon several principles that are constituted according to a certain order, it is necessary for the perfection of this act that each of the principles be perfect. For, if there be an imperfection in the beginning, or in the middle, or in the end, an imperfect act follows; just as if knowledge of art is lacking in the artist, or a right disposition be lacking in the instrument, an imperfect work will follow.

             And this can also be considered in the very powers of the soul. For, if right reason, which is the mover of the inferior powers, be correct, and the concupiscible attitude is disordered, one will indeed act according to reason, but the operation will be imperfect, for he will have hindrance from the ill-disposed concupiscence tending toward its contrary. This is clear in the example of the continent man. Therefore in addition to prudence, which perfects reason, it is necessary in order that man be rightly constituted with regard to the objects of the concupiscible appetite, that he possess temperance in order that he might act readily and without hindrance.

             Just as among diverse powers, one of which moves the other, so one may consider diverse objects, one of which is ordered to the other as to an end. For, one and the same power, insofar as it is an end, not only moves another power, but even moves itself regarding the means to the end. Therefore, for right operation it is necessary that something not only be well-disposed toward the end, but also that it be well-disposed toward the means to the end. Otherwise, an impeded operation follows, as is clear in the case of one who is well-disposed toward attaining good health, but is ill-disposed toward undertaking the means which bring about health.

             Thus it is clear that, since man is disposed through charity to be well-ordered toward his final end, it is necessary to have other virtues by which he will be well-disposed toward the means which pertain to the end. Charity, therefore, is different from the virtues which are ordered to the means to the end; even though that virtue which is ordered to the end is more primary and architectonic with respect to the other virtues, which are ordered to the means to the end. In this way, medical knowledge is related to the art of applying unguents, or the military art is related to horsemanship.

             It becomes clear, therefore, that it is necessary for charity to be a special virtue, distinct from the other virtues, but yet the most important virtue and the mover of the other virtues.

             To the first, it must be said that this is a causal definition inasmuch as charity is the cause of the other virtues.

             To the second, it must be answered that charity in loving fellow-man has God as the formal notion of the object, and not only as the final end, as it clear from the preceding Article. The other virtues have God, not as the formal notion of the object, but as their final end.

             Thus, when it is said that charity loves neighbor on account of God, the on account of denotes not only the material cause, but in a way the formal cause. But when it is said of the other virtues that they operate on account of God, the on account of denotes only the final cause.

             To the third, it must be said that charity does not produce the acts of the other virtues by eliciting them, but only by commanding them. For, the virtue draws out only those acts which are according to the notion of proper form, as justice acts rightly or temperance acts temperately. But virtue is said to command all the acts which it summons up to its end.

             To the fourth, it must be said that the good in general is not the object of charity, but the highest good. Therefore it does not follow that charity is a general virtue, but that it is the highest virtue.

             To the fifth, it must be said that charity is not the intrinsic perfection of the other virtues, but the extrinsic perfection, as was said in Article III of this Question. Therefore the objection does not follow.

             To the sixth, it must be said that charity exists as in a subject in only one power, viz., the will which, through its command, moves the other powers. According to this, we are commanded to love God with our whole mind and our whole soul in order that all the powers of our soul might be summoned in submission to divine love.

             To the seventh, it must be said that, just as charity commands the acts of the other virtues, so through this manner of commanding does it exclude the sins which are contrary to these virtues; and in this way charity resists temptations. However, it is necessary that there be other virtues which directly and in an elicited way drive out sins.

             To the eighth, it must be said that, just as the acts of the other virtues are ordered to the end which is the object of charity, so also do sins, which are contrary to those virtues, oppose the end which is the object of charity. From this it happens that the contraries of the other virtues, viz., sins, drive out charity.

             To the ninth, it must be said that, although charity adequately directs us through its manner of commanding in all things which pertain to a righteous life, nevertheless other virtues are required which, by eliciting their acts, carry out the command of charity so that man will act readily and without impediment.

             To the tenth, it must be said that it sometimes happens that a thing which in itself is difficult and causes sadness may exist for the sake of an end; as one freely takes a bitter medicine for the sake of health, although he is much afflicted by its consumption. Charity, therefore, makes all things pleasing in respect to the end, but the other virtues are needed which make those things which are good in themselves more enjoyable, in order that we may more easily do them.

             To the eleventh, it must be said that charity is generated at the same time as the other virtues, not because it is not distinct from the others, but because the works of God are perfect. Whence, when charity is communicated, all the virtues which are necessary for salvation are communicated at the same time. However, charity is corrupted at the same time as the virtues because whatever is opposed to the other virtues is opposed to charity, as has been said.