(c) Charity, although it includes our neighbor as well as God among the objects of love, is but one virtue, since it has but one end (i.e., the goodness of God), and it is based on but one fellowship (i.e., the beatific vision to be bestowed by God).
1116. Charity is less perfect than the act of the intellect by which God is seen intuitively in the beatific vision, but it is preeminent among the virtues of this life. (a) Thus, it is superior to the normal virtues, for while they regulate actions by the inferior rule of reason, charity regulates them by the supreme rule, which is God Himself. (b) It is superior to the other theological virtues, since it tends to God in Himself, whereas faith and hope tend to God as He is the principle whence we derive truth and blessedness: “The greatest of these is charity” (I Cor., xiii. 13).
1117. The other virtues require charity for their perfection.
(a) Without charity the other virtues are either false virtues, or true but imperfect virtues; for they are then directed, not to the universal and last End, but at most to some particular and proximate good end. Nor are they meritorious without charity, for “if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing” (I Cor., xiii. 3).
(b) With charity the other virtues become true and perfect virtues. Examples: Titus gives alms to the poor in order to win them to infidelity (false charity). Caius avoids drunkenness, not because he dislikes it, but because he is a miser and dislikes to spend money (false temperance). Balbus has no religion, but is very faithful to his family duties (imperfect justice). Claudius discharges his duties to his family and neighbors out of love for God (perfect justice).
1118. The influence of charity on the other virtues is expressed by various titles.
(a) Charity is called the informing principle of the other virtues. This does not mean that charity is the type on which the other virtues are modelled, or the internal character that makes them what they are; otherwise, all the virtues would be absorbed in the one virtue of charity. It means, then, that the other virtues derive the quality of perfect virtue from charity, through which they are directed to the Last End.
(b) Charity is called the foundation and root of virtues (Eph., iii. 17), not in the sense that it is a material part of them, but in the sense that it supports and nourishes them.
(c) It is also spoken of as the end and the mother of the other virtues, because it directs the other virtues to the Last End, and produces their acts by commanding their exercise: “The end of the commandment is charity” (I Tim., i. 5).
1119. Charity causes the other virtues, negatively by forbidding evil, affirmatively by commanding good (I Cor., xiii, 4-7).