irtues,
for the reason stated; although they have the habits of all the
virtues.
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FOURTH ARTICLE [I-II, Q. 65, Art. 4]

Whether Faith and Hope Can Be Without Charity?

Objection 1: It would seem that faith and hope are never without
charity. Because, since they are theological virtues, they seem to be
more excellent than even the infused moral virtues. But the infused
moral virtues cannot be without charity. Neither therefore can faith
and hope be without charity.

Obj. 2: Further, "no man believes unwillingly" as Augustine says
(Tract. xxvi in Joan.). But charity is in the will as a perfection
thereof, as stated above (Q. 62, A. 3). Therefore faith cannot be
without charity.

Obj. 3: Further, Augustine says (Enchiridion viii) that "there can be
no hope without love." But love is charity: for it is of this love
that he speaks. Therefore hope cannot be without charity.

_On the contrary,_ A gloss on Matt. 1:2 says that "faith begets hope,
and hope, charity." Now the begetter precedes the begotten, and can
be without it. Therefore faith can be without hope; and hope, without
charity.

_I answer that,_ Faith and hope, like the moral virtues, can be
considered in two ways; first in an inchoate state; secondly, as
complete virtues. For since virtue is directed to the doing of good
works, perfect virtue is that which gives the faculty of doing a
perfectly good work, and this consists in not only doing what is
good, but also in doing it well. Else, if what is done is good, but
not well done, it will not be perfectly good; wherefore neither will
the habit that is the principle of such an act, have the perfect
character of virtue. For instance, if a man do what is just, what he
does is good: but it will not be the work of a perfect virtue unless
he do it well, i.e. by choosing rightly, which is the result of
prudence; for which reason justice cannot be a perfect virtue without
prudence.

Accordingly faith and hope can exist indeed in a fashion without
charity: but they have not the perfect character of virtue without
charity. For, since the act of faith is to believe in God; and since
to believe is to assent to someone of one's own free will: to will
not as one ought, will not be a perfect act of faith. To will as one
ought is the outcome of charity which perfects the will: since every
right movement of the will proceeds from a right love, as Augustine
says (De Civ. Dei xiv, 9). Hence faith