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.
Objection 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.
Objection 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 Mat. 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 may be without charity, but not as a perfect virtue: just as temperance and fortitude can be without prudence. The same applies to hope. Because the act of hope consists in looking to God for future bliss. This act is perfect, if it is based on the merits which we have; and this cannot be without charity. But to expect future bliss through merits which one has not yet, but which one proposes to acquire at some future time, will be an imperfect act; and this is possible without charity. Consequently, faith and hope can be without charity; yet, without charity, they are not virtues properly so-called; because the nature of virtue requires that by it, we should not only do what is good, but also that we should do it well (Ethic. ii, 6).
Reply to Objection 1: Moral virtue depends on prudence: and not even infused prudence has the character of prudence without charity; for this involves the absence of due order to the first principle, viz. the ultimate end. On the other hand faith and hope, as such, do not depend either on prudence or charity; so that they can be without charity, although they are not virtues without charity, as stated.
Reply to Objection 2: This argument is true of faith considered as a perfect virtue.
Reply to Objection 3: Augustine is speaking here of that hope whereby we look to gain future bliss through merits which we have already; and this is not without charity.
I–II · Q. 65, Art. 5: Whether charity can be without faith and hope?
Whether charity can be without faith and hope?
Objection 1: It would seem that charity can be without faith and hope. For charity is the love of God. But it is possible for us to love God naturally, without already having faith, or hope in future bliss. Therefore charity can be without faith and hope.
Objection 2: Further, charity is the root of all the virtues, according to Eph. 3:17: "Rooted and founded in charity." Now the root is sometimes without branches. Therefore charity can sometimes be without faith and hope, and the other virtues.
Objection 3: Further, there was perfect charity in Christ. And yet He had neither faith nor hope: because He was a perfect comprehensor, as we shall explain further on (TP, Q 7, AA 3,4). Therefore charity can be without faith and hope.
On the contrary, The Apostle says (Heb. 11:6): "Without faith it is impossible to please God"; and this evidently belongs most to charity, according to Prov. 8:17: "I love them that love me." Again, it is by hope that we are brought to charity, as stated above (Q 62, A 4). Therefore it is not possible to have charity without faith and hope.
I answer that, Charity signifies not only the love of God, but also a certain friendship with Him; which implies, besides love, a certain mutual return of love, together with mutual communion, as stated in Ethic. viii, 2. That this belongs to charity is evident from 1 Jn. 4:16: "He that abideth in charity, abideth in God, and God in him," and from 1 Cor. 1:9, where it is written: "God is faithful, by Whom you are called unto the fellowship of His Son." Now this fellowship of man with God, which consists in a certain familiar colloquy with Him, is begun here, in this life, by grace, but will be perfected in the future life, by glory; each of which things we hold by faith and hope. Wherefore just as friendship with a person would be impossible, if one disbelieved in, or despaired of, the possibility of their fellowship or familiar colloquy; so too, friendship with God, which is charity, is impossible without faith, so as to believe in this fellowship and colloquy with God, and to hope to attain to this fellowship. Therefore charity is quite impossible without faith and hope.
Reply to Objection 1: Charity is not any kind of love of God, but that love of God, by which He is loved as the object of bliss, to which object we are directed by faith and hope.
Reply to Objection 2: Charity is the root of faith and hope, in so far as it gives them the perfection of virtue. But faith and hope as such are the precursors of charity, as stated above (Q 62, A 4), and so charity is impossible without them.
Reply to Objection 3: In Christ there was neither faith nor hope, on account of their implying an imperfection. But instead of faith, He had manifest vision, and instead of hope, full comprehension [*See above, Q 4, A 3]: so that in Him was perfect charity.