Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

Reply Obj. 3: The expectation which is mentioned in the definition of hope does not imply delay, as does the expectation which belongs to longanimity. It implies a reference to the Divine assistance, whether that which we hope for be delayed or not.

Reply Obj. 4: Magnanimity tends to something arduous in the hope of obtaining something that is within one's power, wherefore its proper object is the doing of great things. On the other hand hope, as a theological virtue, regards something arduous, to be obtained by another's help, as stated above (A. 1). _______________________

SIXTH ARTICLE [II-II, Q. 17, Art. 6]

Whether Hope Is Distinct from the Other Theological Virtues?

Objection 1: It would seem that hope is not distinct from the other theological virtues. For habits are distinguished by their objects, as stated above (I-II, Q. 54, A. 2). Now the object of hope is the same as of the other theological virtues. Therefore hope is not distinct from the other theological virtues.

Obj. 2: Further, in the symbol of faith, whereby we make profession of faith, we say: "I expect the resurrection of the dead and the life of the world to come." Now expectation of future happiness belongs to hope, as stated above (A. 5). Therefore hope is not distinct from faith.

Obj. 3: Further, by hope man tends to God. But this belongs properly to charity. Therefore hope is not distinct from charity.

On the contrary, There cannot be number without distinction. Now hope is numbered with the other theological virtues: for Gregory says (Moral. i, 16) that the three virtues are faith, hope, and charity. Therefore hope is distinct from the theological virtues.

I answer that, A virtue is said to be theological from having God for the object to which it adheres. Now one may adhere to a thing in two ways: first, for its own sake; secondly, because something else is attained thereby. Accordingly charity makes us adhere to God for His own sake, uniting our minds to God by the emotion of love.

On the other hand, hope and faith make man adhere to God as to a principle wherefrom certain things accrue to us. Now we derive from God both knowledge of truth and the attainment of perfect goodness. Accordingly faith makes us adhere to God, as the source whence we derive the knowledge of truth, since we believe that what God tells us is true: while hope makes us adhere to God, as the source whence we derive perfect goodness, i.e. in so far as, by hope, we trust to the Divine assistance for obtaining happiness.

Reply Obj. 1: God is the object of these virtues under different aspects, as stated above: and a different aspect of the object suffices for the distinction of habits, as stated above (I-II, Q. 54, A. 2).

Reply Obj. 2: Expectation is mentioned in the symbol of faith, not as though it were the proper act of faith, but because the act of hope presupposes the act of faith, as we shall state further on (A. 7). Hence an act of faith is expressed in the act of hope.

Reply Obj. 3: Hope makes us tend to God, as to a good to be obtained finally, and as to a helper strong to assist: whereas charity, properly speaking, makes us tend to God, by uniting our affections to Him, so that we live, not for ourselves, but for God. _______________________

SEVENTH ARTICLE [II-II, Q. 17, Art. 7]

Whether Hope Precedes Faith?

Objection 1: It would seem that hope precedes faith. Because a gloss on Ps. 36:3, "Trust in the Lord, and do good," says: "Hope is the entrance to faith and the beginning of salvation." But salvation is by faith whereby we are justified. Therefore hope precedes faith.

Obj. 2: Further, that which is included in a definition should precede the thing defined and be more known. But hope is included in the definition of faith (Heb. 11:1): "Faith is the substance of things to be hoped for." Therefore hope precedes faith.

Obj. 3: Further, hope precedes a meritorious act, for the Apostle says (1 Cor. 9:10): "He that plougheth should plough in hope . . . to receive fruit." But the act of faith is meritorious. Therefore hope precedes faith.

On the contrary, It is written (Matt. 1:2): "Abraham begot Isaac," i.e. "Faith begot hope," according to a gloss.

I answer that, Absolutely speaking, faith precedes hope. For the object of hope is a future good, arduous but possible to obtain. In order, therefore, that we may hope, it is necessary for the object of hope to be proposed to us as possible. Now the object of hope is, in one way, eternal happiness, and in another way, the Divine assistance, as explained above (A. 2; A. 6, ad 3): and both of these are proposed to us by faith, whereby we come to know that we are able to obtain eternal life, and that for this purpose the Divine assistance is ready for us, according to Heb. 11:6: "He that cometh to God, must believe that He is, and is a rewarder to them that seek Him." Therefore it is evident that faith precedes hope.

Reply Obj. 1: As the same gloss observes further on, "hope" is called "the entrance" to faith, i.e. of the thing believed, because by hope we enter in to see what we believe. Or we may reply that it is called the "entrance to faith," because thereby man begins to be established and perfected in faith.

Reply Obj. 2: The thing to be hoped for is included in the definition of faith, because the proper object of faith, is something not apparent in itself. Hence it was necessary to express it in a circumlocution by something resulting from faith.

Reply Obj. 3: Hope does not precede every meritorious act; but it suffices for it to accompany or follow it. _______________________

EIGHTH ARTICLE [II-II, Q. 17, Art. 8]

Whether Charity Precedes Hope?

Objection 1: It would seem that charity precedes hope. For Ambrose says on Luke 27:6, "If you had faith like to a grain of mustard seed," etc.: "Charity flows from faith, and hope from charity." But faith precedes charity. Therefore charity precedes hope.

Obj. 2: Further, Augustine says (De Civ. Dei xiv, 9) that "good emotions and affections proceed from love and holy charity." Now to hope, considered as an act of hope, is a good emotion of the soul. Therefore it flows from charity.

Obj. 3: Further, the Master says (Sent. iii, D, 26) that hope proceeds from merits, which precede not only the thing hoped for, but also hope itself, which, in the order of nature, is preceded by charity. Therefore charity precedes hope.

On the contrary, The Apostle says (1 Tim. 1:5): "The end of the commandment is charity from a pure heart, and a good conscience," i.e. "from hope," according to a gloss. Therefore hope precedes charity.

I answer that, Order is twofold. One is the order of generation and of matter, in respect of which the imperfect precedes the perfect: the other is the order of perfection and form, in respect of which the perfect naturally precedes the imperfect. In respect of the first order hope precedes charity: and this is clear from the fact that hope and all movements of the appetite flow from love, as stated above (I-II, Q. 27, A. 4; I-II, Q. 28, A. 6, ad 2; I-II, Q. 40, A. 7) in the treatise on the passions.

Now there is a perfect, and an imperfect love. Perfect love is that whereby a man is loved in himself, as when someone wishes a person some good for his own sake; thus a man loves his friend. Imperfect love is that whereby a man love something, not for its own sake, but that he may obtain that good for himself; thus a man loves what he desires. The first love of God pertains to charity, which adheres to God for His own sake; while hope pertains to the second love, since he that hopes, intends to obtain possession of something for himself.

Hence in the order of generation, hope precedes charity. For just as a man is led to love God, through fear of being punished by Him for his sins, as Augustine states (In primam canon. Joan. Tract. ix), so too, hope leads to charity, in as much as a man through hoping to be rewarded by God, is encouraged to love God and obey His commandments. On the other hand, in the order of perfection charity naturally precedes hope, wherefore, with the advent of charity, hope is made more perfect, because we hope chiefly in our friends. It is in this sense that Ambrose states (Obj. 1) that charity flows from hope: so that this suffices for the Reply to the First Objection.