o do well not only towards the community, but
also towards the parts of the community, viz. towards the household,
or even towards one individual.
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QUESTION 62

OF THE THEOLOGICAL VIRTUES
(In Four Articles)

We must now consider the Theological Virtues: under which head there
are four points of inquiry:

(1) Whether there are any theological virtues?

(2) Whether the theological virtues are distinct from the intellectual
and moral virtues?

(3) How many, and which are they?

(4) Of their order.
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FIRST ARTICLE [I-II, Q. 62, Art. 1]

Whether There Are Any Theological Virtues?

Objection 1: It would seem that there are not any theological
virtues. For according to _Phys._ vii, text. 17, "virtue is the
disposition of a perfect thing to that which is best: and by perfect,
I mean that which is disposed according to nature." But that which is
Divine is above man's nature. Therefore the theological virtues are
not virtues of a man.

Obj. 2: Further, theological virtues are quasi-Divine virtues. But
the Divine virtues are exemplars, as stated above (Q. 61, A. 5),
which are not in us but in God. Therefore the theological virtues are
not virtues of man.

Obj. 3: Further, the theological virtues are so called because they
direct us to God, Who is the first beginning and last end of all
things. But by the very nature of his reason and will, man is
directed to his first beginning and last end. Therefore there is no
need for any habits of theological virtue, to direct the reason and
will to God.

_On the contrary,_ The precepts of the Law are about acts of virtue.
Now the Divine Law contains precepts about the acts of faith, hope,
and charity: for it is written (Ecclus. 2:8, seqq.): "Ye that fear
the Lord believe Him," and again, "hope in Him," and again, "love
Him." Therefore faith, hope, and charity are virtues directing us to
God. Therefore they are theological virtues.

_I answer that,_ Man is perfected by virtue, for those actions
whereby he is directed to happiness, as was explained above (Q. 5, A.
7). Now man's happiness is twofold, as was also stated above (Q. 5,
A. 5). One is proportionate to human nature, a happiness, to wit,
which man can obtain by means of his natural principles. The other is
a happiness surpassing man's nature, and which man can obtain by the
power of God alone, by a kind of participation of the Godhead, about
which it is written (2