Besides producing the effects described in the preceding Article, sanctifying grace also confers certain supernatural privileges, which, though not of the essence of grace, are, in the present economy at least, inseparably connected with it and may therefore be regarded as its regular concomitants. The existence of these privileges is established by the fact that certain councils (_e.g._ those of Vienne and Trent), couple “grace and gifts” in their official definitions.(1111) The doctrine is clearly stated by the Roman Catechism as follows: “To this [sanctifying grace] is added a most noble accompaniment of all virtues, which are divinely infused into the soul together with grace.”(1112) We will treat of the supernatural concomitants of sanctifying grace in four theses. *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 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, 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)