On the contrary, It is written (1 John 3:14): "He that loveth not, abideth in death." Now the spiritual life is perfected by the virtues, since it is "by them" that "we lead a good life," as Augustine states (De Lib. Arb. ii, 17, 19). Therefore they cannot be without the love of charity.
I answer that, As stated above (Q. 63, A. 2), it is possible by means of human works to acquire moral virtues, in so far as they produce good works that are directed to an end not surpassing the natural power of man: and when they are acquired thus, they can be without charity, even as they were in many of the Gentiles. But in so far as they produce good works in proportion to a supernatural last end, thus they have the character of virtue, truly and perfectly; and cannot be acquired by human acts, but are infused by God. Such like moral virtues cannot be without charity. For it has been stated above (A. 1; Q. 58, AA. 4, 5) that the other moral virtues cannot be without prudence; and that prudence cannot be without the moral virtues, because these latter make man well disposed to certain ends, which are the starting-point of the procedure of prudence. Now for prudence to proceed aright, it is much more necessary that man be well disposed towards his ultimate end, which is the effect of charity, than that he be well disposed in respect of other ends, which is the effect of moral virtue: just as in speculative matters right reason has greatest need of the first indemonstrable principle, that "contradictories cannot both be true at the same time." It is therefore evident that neither can infused prudence be without charity; nor, consequently, the other moral virtues, since they cannot be without prudence.
It is therefore clear from what has been said that only the infused virtues are perfect, and deserve to be called virtues simply: since they direct man well to the ultimate end. But the other virtues, those, namely, that are acquired, are virtues in a restricted sense, but not simply: for they direct man well in respect of the last end in some particular genus of action, but not in respect of the last end simply. Hence a gloss of Augustine [*Cf. Lib. Sentent. Prosperi cvi.] on the words, "All that is not of faith is sin" (Rom. 14:23), says: "He that fails to acknowledge the truth, has no true virtue, even if his conduct be good."
Reply Obj. 1: Virtue, in the words quoted, denotes imperfect virtue. Else if we take moral virtue in its perfect state, "it makes its possessor good," and consequently cannot be in the wicked.
Reply Obj. 2: This argument holds good of virtue in the sense of acquired virtue.
Reply Obj. 3: Though charity surpasses science and prudence, yet prudence depends on charity, as stated: and consequently so do all the infused moral virtues. ________________________
THIRD ARTICLE [I-II, Q. 65, Art. 3]
Whether Charity Can Be Without Moral Virtue?
Objection 1: It would seem possible to have charity without the moral virtues. For when one thing suffices for a certain purpose, it is superfluous to employ others. Now charity alone suffices for the fulfilment of all the works of virtue, as is clear from 1 Cor. 13:4, seqq.: "Charity is patient, is kind," etc. Therefore it seems that if one has charity, other virtues are superfluous.
Obj. 2: Further, he that has a habit of virtue easily performs the works of that virtue, and those works are pleasing to him for their own sake: hence "pleasure taken in a work is a sign of habit" (Ethic. ii, 3). Now many have charity, being free from mortal sin, and yet they find it difficult to do works of virtue; nor are these works pleasing to them for their own sake, but only for the sake of charity. Therefore many have charity without the other virtues.