RTICLE [II-II, Q. 23, Art. 7]

Whether Any True Virtue Is Possible Without Charity?

Objection 1: It would seem that there can be true virtue without
charity. For it is proper to virtue to produce a good act. Now those
who have not charity, do some good actions, as when they clothe the
naked, or feed the hungry and so forth. Therefore true virtue is
possible without charity.

Obj. 2: Further, charity is not possible without faith, since it
comes of "an unfeigned faith," as the Apostle says (1 Tim. 1:5). Now,
in unbelievers, there can be true chastity, if they curb their
concupiscences, and true justice, if they judge rightly. Therefore
true virtue is possible without charity.

Obj. 3: Further, science and art are virtues, according to _Ethic._
vi. But they are to be found in sinners who lack charity. Therefore
true virtue can be without charity.

_On the contrary,_ The Apostle says (1 Cor. 13:3): "If I should
distribute all my goods to the poor, and if I should deliver my body
to be burned, and have not charity, it profiteth me nothing." And yet
true virtue is very profitable, according to Wis. 8:7: "She teacheth
temperance, and prudence, and justice, and fortitude, which are such
things as men can have nothing more profitable in life." Therefore no
true virtue is possible without charity.

_I answer that,_ Virtue is ordered to the good, as stated above
(I-II, Q. 55, A. 4). Now the good is chiefly an end, for things
directed to the end are not said to be good except in relation to the
end. Accordingly, just as the end is twofold, the last end, and the
proximate end, so also, is good twofold, one, the ultimate and
universal good, the other proximate and particular. The ultimate and
principal good of man is the enjoyment of God, according to Ps.
72:28: "It is good for me to adhere to God," and to this good man is
ordered by charity. Man's secondary and, as it were, particular good
may be twofold: one is truly good, because, considered in itself, it
can be directed to the principal good, which is the last end; while
the other is good apparently and not truly, because it leads us away
from the final good. Accordingly it is evident that simply true
virtue is that which is directed to man's principal good; thus also
the Philosopher says (Phys. vii, text. 17) that "virtue is the
disposition of a perfect thing to that which is best": and in this
way no true virtue is possible without charity.

If, however, we take virt