But these two fall short of the order of supernatural happiness, according to 1 Cor. 2:9:  “The eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him.”  Consequently in respect of both the above things man needed to receive in addition something supernatural to direct him to a supernatural end.  First, as regards the intellect, man receives certain supernatural principles, which are held by means of a Divine light:  these are the articles of faith, about which is faith.  Secondly, the will is directed to this end, both as to that end as something attainable—­and this pertains to hope—­and as to a certain spiritual union, whereby the will is, so to speak, transformed into that end—­and this belongs to charity.  For the appetite of a thing is moved and tends towards its connatural end naturally; and this movement is due to a certain conformity of the thing with its end.

Reply Obj. 1:  The intellect requires intelligible species whereby to understand:  consequently there is need of a natural habit in addition to the power.  But the very nature of the will suffices for it to be directed naturally to the end, both as to the intention of the end and as to its conformity with the end.  But the nature of the power is insufficient in either of these respects, for the will to be directed to things that are above its nature.  Consequently there was need for an additional supernatural habit in both respects.

Reply Obj. 2:  Faith and hope imply a certain imperfection:  since faith is of things unseen, and hope, of things not possessed.  Hence faith and hope, in things that are subject to human power, fall short of the notion of virtue.  But faith and hope in things which are above the capacity of human nature surpass all virtue that is in proportion to man, according to 1 Cor. 1:25:  “The weakness of God is stronger than men.”

Reply Obj. 3:  Two things pertain to the appetite, viz. movement to the end, and conformity with the end by means of love.  Hence there must needs be two theological virtues in the human appetite, namely, hope and charity. ________________________

FOURTH ARTICLE [I-II, Q. 62, Art. 4]

Whether Faith Precedes Hope, and Hope Charity?

Objection 1:  It would seem that the order of the theological virtues is not that faith precedes hope, and hope charity.  For the root precedes that which grows from it.  Now charity is the root of all the virtues, according to Eph. 3:17:  “Being rooted and founded in charity.”  Therefore charity precedes the others.

Obj. 2:  Further, Augustine says (De Doctr.  Christ. i):  “A man cannot love what he does not believe to exist.  But if he believes and loves, by doing good works he ends in hoping.”  Therefore it seems that faith precedes charity, and charity hope.

Obj. 3:  Further, love is the principle of all our emotions, as stated above (A. 2, ad 3).  Now hope is a kind of emotion, since it is a passion, as stated above (Q. 25, A. 2).  Therefore charity, which is love, precedes hope.