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• Preface.
• Aquinas Ethicus, Or the Moral Teaching of St. Thomas. a Translation of the Principal Portions of the Second Part of the Summa Theologica, With Notes.: First Division of the Second Part, Commonly Called Prima Secundæ.
• Question I.: Of the Last End of Man In General.
• Question II.: Of the Object In Which Man’s Happiness Consists.
• Question III.: What Is Happiness?
• Question IV.: Of Things Requisite For Happiness.
• Question V.: Of the Attainment of Happiness.
• Question VI.: Of the Voluntary and the Involuntary.
• Question VII.: Of the Circumstances of Human Acts.
• Question VIII.: Of the Will and Its Objects.
• Question XII.: Of Intention.
• Question XIII.: Of Election, Or Choice of Means.
• Question XVIII.: Of the Good Or Evil of Human Acts In General.
• Question XIX.: Of the Good and Evil of the Interior Act of the Will.
• Question XX.: Of the Good and Evil of Exterior Human Acts.
• Question XXI.: Of the Properties Consequent Upon Human Acts Considered As Good Or Evil.
• Question XXII.: Of the Subject of the Passions.
• Question XXIII.: Of the Difference of Passions One From Another.
• Question XXIV.: Of Good and Evil In Passions.
• Question XXVI.: Of Love.
• Question XXVII.: Of the Cause of Love.
• Question XXVIII.: Of the Effects of Love.
• Question XXIX.: Of Hatred.
• Question XXX.: Of Desire.
• Question XXXI.: Of Delight, Or Pleasure.
• Question XXXII.: Of the Cause of Pleasure.
• Question XXXIII.: Of the Effects of Pleasure.
• Question XXXIV.: Of Good and Evil In Pleasures.
• Question XXXV.: Of Pain and Sorrow In Themselves.
• Question XXXVI.: Of the Causes of Pain.
• Question XXXVIII.: Of Remedies For Sorrow Or Pain.
• Question XXXIX.: Of the Good and Evil of Sorrow Or Pain.
• Question Xl.: of Hope.
• Question Xli.: of Fear In Itself.
• Question Xlii.: of the Object of Fear.
• Question Xliv.: of the Effects of Fear.
• Question Xlv.: of Fiery Daring.
• Question Xlvi.: of Anger As It Is In Itself.
• Question Xlvii.: of the Efficient Cause of Anger.
• Question Xlviii.: of the Effects of Anger.
• Question Xlix.: of Habits In General.
• Question L.: of the Subject of Habits.
• Question Li.: of the Generating Cause of Habits.
• Question Lii.: of the Increase of Habits.
• Question Liii.: of the Destruction and Diminution of Habits.
• Question Lv.: of Virtues In Their Essence.
• Question Lvi.: of the Subject of Virtue.
• Question Lvii.: of the Various Intellectual Virtues.
• Question Lviii.: of the Distinction of Moral Virtues From Intellectual.
• Question Lix.: of Moral Virtues In Their Relation to the Passions.
• Question Lxi.: of the Cardinal Virtues.
• Question Lxii.: of the Theological Virtues.
• Question Lxiii.: of the Cause of Virtues.
• Question Lxiv.: of the Mean of Virtues.
• Question Lxv.: of the Connexion of Virtue With Virtue.
• Question Lxxi.: of Vices and Sins In Themselves.
• Question Lxxii.: of the Distinction Between Sin and Sin.
• Question Lxxiii.: of the Comparison of Sin With Sin.
• Question Lxxiv.: of the Subject of Sins.
• Question Lxxv.: of the Causes of Sin In General.
• Question Lxxvi.: of the Causes of Sin In Particular.
• Question Lxxvii.: of the Cause of Sin On the Part of the Sensitive Appetite.
• Question Lxxviii.: of Malice As a Cause of Sin.
• Question Lxxxiv.: of One Sin Being the Cause of Another Sin.
• Question Lxxxvi.: of the Stain of Sin.
• Question Lxxxvii.: of Liability to Punishment.
• Question Lxxxviii.: of Venial and Mortal Sin.
• Question XC.: Of Laws.
• Question XCI.: Of the Variety of Laws.
• Question XCII.: Of the Effects of Law.
• Question XCIII.: Of the Eternal Law.
• Question XCIV.: Of the Natural Law.
• Question XCV.: Of Human Law.
• Question XCVI.: Of the Authority of Human Law.
• Question XCVII.: Of Change of Laws.
• Question C.: Of the Moral Precepts of the Old Law.
• Second Division, Or Secunda Secundæ.
• Question I.: Of Faith.
• Question II.: Of the Act of Faith.
• Question III.: Of the Exterior Act of Faith.
• Question IV.: Of the Virtue of Faith.
• Question V.: Of Persons Having Faith.
• Question VI.: Of the Cause of Faith.
• Question X.: Of Unbelief In General.
• Question XI.: Of Heresy.
• Question XII.: Of Apostasy.
• Question XIII.: Of the Sin of Blasphemy.
• Question XVII.: Of Hope.
• Question XVIII.: Of the Subject of Hope.
• Question XIX.: Of the Gift of Fear.
• Question XX.: Of Despair.
• Question XXI.: Of Presumption.
• Question XXIII.: Of Charity In Itself.
• Question XXIV.: Of the Subject of Charity.
• Question XXV.: Of the Object of Charity.
• Question XXVI.: Of the Order to Be Observed In Charity.
• Question XXVII.: Of the Principal Act of Charity, Which Is Love.
• Question XXVIII.: Of Joy.
• Question XXIX.: Of Peace.
• Question XXXI.: Of Doing Good to Others.
• Question XXXII.: Of Almsgiving.
• Question XXXIII.: Of Fraternal Correction.
• Question XXXIV.: Of Hatred.
• Question XXXV.: Of Sloth.
• Question XXXVI.: Of Envy.
• Question XXXVII.: Of Discord.
• Question Xl.: of War.
• Question Xli.: of Assault and Battery.
• Question Xlii.: of Sedition.
• Question Xliii.: of Scandal.
• Question Xliv.: of the Precepts of Charity. [st. Matt. XXII. 36—40.]
• Question Xlvi.: of Stupidity.

QUESTION LXII.

OF THE THEOLOGICAL VIRTUES.

Article I.—Are there any theological virtues?

R. By virtue man is perfected unto the acts whereby he is set in the way to happiness. Now there is a twofold happiness of man: one proportionate to human nature, whereunto man can arrive by the principles of his own nature. Another happiness there is exceeding the nature of man, whereunto man can arrive only by a divine virtue involving a certain participation in the Deity, according as it is said that by Christ we are made “partakers of the divine nature.”1 And because this manner of happiness exceeds the capacities of human nature, the natural principles of human action, on which man proceeds to such well-doing as is in proportion with himself, suffice not to direct man unto the aforesaid happiness. Hence there must be superadded to man by the gift of God certain principles, whereby he may be put on the way to supernatural happiness, even as he is directed to his connatural end by natural principles, yet not without the divine aid. Such principles are called theological virtues: both because they have God for their object, inasmuch as by them we are directed aright to God; as also because it is only by divine revelation in Holy Scripture that such virtues are taught.

Article II.—Are theological virtues distinct from virtues intellectual and moral?

R. Habits are specifically distinct according to the formal difference of their objects. But the object of the theological virtues is God Himself, the last end of all things, as He transcends the knowledge of our reason: whereas the object of the intellectual and moral virtues is something that can be comprehended by human reason. Hence theological virtues are specifically distinct from virtues moral and intellectual.

§ 1. The intellectual and moral virtues perfect the intellect and appetite of man according to the capacity of human nature, but the theological virtues supernaturally.

Article III.—Are faith, hope, and charity fitly assigned as the theological virtues?

R. The theological virtues set man in the way of supernatural happiness, as he is directed to his connatural end by a natural inclination. This latter direction is worked out in two ways: first, by way of the reason or intellect, as that power holds in its knowledge the general principles of rational procedure, theoretical and practical, known by the light of nature: secondly, by the rectitude of the will naturally tending to rational good. But both these agencies fall short of the order of supernatural good. Hence for both of them some supernatural addition was necessary to man, to direct him to a supernatural end. On the side of the intellect man receives the addition of certain supernatural principles, which are perceived by divine light; and these are the objects of belief, with which faith is conversant. Secondly, there is the will, which is directed to the supernatural end, both by way of an affective movement directed thereto as to a point possible to gain, and this movement belongs to hope; and by way of a certain spiritual union, whereby the will is in a manner transformed into that end, which union and transformation is wrought by charity. For the appetite of every being has a natural motion and tendency towards an end connatural to itself; and that movement arises from some sort of conformity of the thing to its end.

§ 2. Faith and hope denote a certain imperfection: because faith is of the things that are seen not, and hope of the things that are possessed not. Hence to have faith in and hope of the things that are amenable to human power, is a falling short of the character of virtue. But to have faith in and hope of the things that are beyond the ability of human nature, transcends all virtue proportionate to man, according to the text: “The weakness of God is stronger than men.”1

[1 ]2 St. Peter i. 4.

[1 ]1 Cor. i. 25.