ticular good, and not to the ultimate good of human life,
as do the moral virtues, which make man good simply, as stated above
(I-II, Q. 56, A. 3). Hence the comparison fails.
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EIGHTH ARTICLE [II-II, Q. 23, Art. 8]

Whether Charity Is the Form of the Virtues?

Objection 1: It would seem that charity is not the true form of the
virtues. Because the form of a thing is either exemplar or essential.
Now charity is not the exemplar form of the other virtues, since it
would follow that the other virtues are of the same species as
charity: nor is it the essential form of the other virtues, since
then it would not be distinct from them. Therefore it is in no way
the form of the virtues.

Obj. 2: Further, charity is compared to the other virtues as their
root and foundation, according to Eph. 3:17: "Rooted and founded in
charity." Now a root or foundation is not the form, but rather the
matter of a thing, since it is the first part in the making.
Therefore charity is not the form of the virtues.

Obj. 3: Further, formal, final, and efficient causes do not coincide
with one another (Phys. ii, 7). Now charity is called the end and the
mother of the virtues. Therefore it should not be called their form.

_On the contrary,_ Ambrose [*Lombard, Sent. iii, D, 23] says that
charity is the form of the virtues.

_I answer that,_ In morals the form of an act is taken chiefly from
the end. The reason of this is that the principal of moral acts is
the will, whose object and form, so to speak, are the end. Now the
form of an act always follows from a form of the agent. Consequently,
in morals, that which gives an act its order to the end, must needs
give the act its form. Now it is evident, in accordance with what has
been said (A. 7), that it is charity which directs the acts of all
other virtues to the last end, and which, consequently, also gives
the form to all other acts of virtue: and it is precisely in this
sense that charity is called the form of the virtues, for these are
called virtues in relation to "informed" acts.

Reply Obj. 1: Charity is called the form of the other virtues not as
being their exemplar or their essential form, but rather by way of
efficient cause, in so far as it sets the form on all, in the
aforesaid manner.

Reply Obj. 2: Charity is compared to the foundation or root in so far
as all other virtues draw their sustenance and nourishment therefrom,
and not in the sense that the