Thesis I: The three divine virtues of faith, hope, and charity are infused into the soul simultaneously with sanctifying grace.
Some theologians (notably Suarez, Ripalda, and De Lugo) declare this thesis to be de fide, while others (Dom. Soto, Melchior Cano, and Vasquez) hold it merely as certain. Under the circumstances it will be safest to take middle ground by characterizing it as fidei proxima.
Proof. The Council of Trent teaches: “Man through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the [pg 364] remission of sins, all these [gifts] infused at once—faith, hope, and charity.”[1113]
a) That theological charity, as a habit, is infused together with sanctifying grace can be convincingly demonstrated from Holy Scripture. Cfr. Rom. V, 5: “... the charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.”[1114] In connection with charity, Holy Scripture frequently mentions faith. Cfr. 1 Cor. XIII, 2: “And if I should have ... all faith, so that I could remove mountains, and have not charity, I am nothing.”[1115] All three of the theological virtues are expressly enumerated in 1 Cor. XIII, 13: “And now there remain faith, hope, and charity, these three: but the greatest of these is charity.”[1116] Unlike certain other texts, the one last quoted leaves no doubt that faith, [pg 365] hope, and charity are to be conceived as dona inhaerentia, i.e. habits or qualities inherent in the soul. This interpretation is approved by the Fathers and Scholastics.
b) St. Thomas proves the necessity of the three theological virtues for salvation as follows: “In order that we be properly moved towards our end [God], that end must be both known and desired. Desire of an end includes two things: first, hope of attaining it, because no prudent man will aspire to that which he cannot attain; and secondly, love, because nothing is desired that is not loved. And hence there are three theological virtues,—faith, by which we know God; hope, by which we trust to obtain Him; and charity, by which we love Him.”[1117]
When are the three theological virtues infused into the soul? This is an open question so far as faith and hope are concerned. Of charity we know that it is always infused with habitual grace. Suarez contends that, when the soul is properly disposed, faith and hope are infused before justification proper, that is to say, in the process leading up to it. St. Thomas and St. Bonaventure, on the other hand, hold that faith and hope, like charity, are infused at the moment when justification actually takes place in the soul. This last-mentioned opinion is favored by the Tridentine Council.[1118]
Mortal sin first destroys sanctifying grace together with the habit of charity that is inseparable from it. Faith [pg 366] and hope may continue to exist in the soul, and if hope, too, departs, faith may remain alone. But the loss of faith invariably entails the destruction of hope and charity.
Thesis II: Together with sanctifying grace there are also infused the supernatural moral virtues.
This proposition may be characterized as sententia communior et probabilior. Though denied by some theologians, it can claim a high degree of probability.[1119]
Proof. The infused moral virtues (virtutes morales infusae) differ from the theological virtues in that they have for their immediate formal object, not God Himself, but the creature in its relation to the moral law.