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