This article analyzes Thomas Aquinas' sources for his explanation of the theological virtue of charity, as it appears in his philosophical masterpiece Summa Against Gentiles. The two sources of information analyzed in this article are Aristotle's Ethics and the Scriptures; Aquinas borrows heavily from these two sources in his explanation of charity. In light of the analysis of the sources of information of Thomas Aquinas, this article answers the following question: For what main reason(s) is the moral life, animated by supernatural charity, a life enlivened by the Holy Spirit? In his explanation of the theological virtue of charity, Aquinas constructed his argument primarily from Aristotle's understanding of friendship in Book VIII of the Nicomachean Ethics and from quotations from Scripture. Let us begin with the analysis of the work of Aristotle that the angelic doctor cites in his explanation of charity. Here are Aristotle's ideas that Aquinas cited in his argument about the nature of charity. The first Aristotle's idea cited by Aquinas is Aristotle's idea that nothing is more suitable for friendship than living together. In chapter 5 of book VIII of the Nicomachean Ethics, Aristotle says the following about living together as one of the main characteristics of friendship: “For there is nothing more characteristic of friends than living together.” In this quote, Aristotle made it clear that living together is one of the defining qualities of friendship. In his argument about the nature of charity, Thomas Aquinas had to explain how charity is a kind of friendship between God and man, and yet God, as a spiritual being, does not dwell with a man who has a physical body. The second idea of ​​Aristotle that Thomas Aquinas used in his explanation...... middle of paper ......fe is animated by a supernatural charity, a life brightened by the Holy Spirit , is that supernatural charity compliments the moral virtues. As we saw above, even if the moral virtues lead men to God, they are nevertheless deficient and need to be supplemented by divine charity which goes beyond the moral virtues. As Thomas Aquinas said, the grace of charity inclines the will to perform charitable actions, which are divine actions. The grace of charity will allow us to live in perfect freedom, under the guidance of the Holy Spirit. This is why the moral life must be animated by supernatural charity, so that the moral life of the person is complete, which will allow him to easily unite with God. A moral life enlivened by the Holy Spirit will therefore be a more perfect moral life than a moral life which rests solely on the moral virtues...