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A. First Opinion
4. [Exposition of the opinion] - The opinion here was once35 that grace was the supernatural light as it were, being related to the theological virtues [sc. faith, hope, charity] as the natural light is related to the acquired virtues; in the way that the soul is posited to be the same as its powers, so either grace would be the root of the theological virtues, or these three virtues would perfect in ordering to the supernatural light (which is grace) just as the acquired virtues perfect in ordering to the natural light.
5. [Rejection of the opinion] - But from this it would follow that faith cannot remain unformed [sc. without charity], because it could not perfect if the light did not remain in its ordering to what it perfects, just as neither can acquired virtue remain a virtue if its natural disposition toward what it has respect to (as prudence) does not remain.
6. And if it be said that degrees can be assigned to grace and that in its lower degree it is faith and hope and in its higher degree it deserves the name of charity, and so the lower can remain without the higher (and in this way do faith and hope remain without charity) - against this:
The same essence cannot perfect the powers of the soul in diverse ways like this.a
a. a[Interpolation] Again, although charity of itself could be diminished without grace, yet in fact it is never diminished or corrupted save by a cause removing merit; venial sin is not of this sort because it stands along with charity, but mortal sin does not, because it does not permit anything of charity to stand along with it.
7. Further, it would also seem that the three theological virtues would exist in the fatherland; for then perfect grace will remain, and so all the virtues, according to this opinion, will remain.