Reply Obj. 1:  In order that the act of a lower power be perfect, not only must there be perfection in the higher, but also in the lower power:  for if the principal agent were well disposed, perfect action would not follow, if the instrument also were not well disposed.  Consequently, in order that man work well in things referred to the end, he needs not only a virtue disposing him well to the end, but also those virtues which dispose him well to whatever is referred to the end:  for the virtue which regards the end is the chief and moving principle in respect of those things that are referred to the end.  Therefore it is necessary to have the moral virtues together with charity.

Reply Obj. 2:  It happens sometimes that a man who has a habit, finds it difficult to act in accordance with the habit, and consequently feels no pleasure and complacency in the act, on account of some impediment supervening from without:  thus a man who has a habit of science, finds it difficult to understand, through being sleepy or unwell.  In like manner sometimes the habits of moral virtue experience difficulty in their works, by reason of certain ordinary dispositions remaining from previous acts.  This difficulty does not occur in respect of acquired moral virtue:  because the repeated acts by which they are acquired, remove also the contrary dispositions.

Reply Obj. 3:  Certain saints are said not to have certain virtues, in so far as they experience difficulty in the acts of those virtues, for the reason stated; although they have the habits of all the virtues. ________________________

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.