Do the theological virtues apply to mundane situations?

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Fr. Réginald Garrigou-Lagrange, O.P., explains the difference between the moral virtues and the theological virtues in part 1, ch. 3, art. 2 of his Three Ages of the Interior Life:

The theological virtues are infused virtues which have for their object God Himself, our supernatural last end. This is why they are called theological. By contrast, the moral virtues have for their object the supernatural means proportioned to our last end. Thus prudence directs our acts to this end; religion makes us render to God the worship that is due Him; justice makes us give to everyone what we owe him; fortitude and temperance regulate the sensible part of our soul to prevent it from going astray and to make it cooperate, according to its manner, in our progress toward God.

Thus, although the natural and supernatural orders are absolutely distinct and independent of each other (i.e., grace, which raises us to the supernatural level, is entirely freely given by God; it doesn't spring out of human nature), moral virtues do help us achieve our supernatural end.

Human faith would more likely fall under the moral virtue of prudence; it is reasonable to trust trustworthy people.

Regarding agape: Love of humans must be for God's sake, not solely "for humanity"'s sake (else it would be idolatry, i.e., loving a creature for its own sake); this proper order of charity is seen in Matthew 22:37-39:

Thou shalt love [αγαπήσεις] the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love [αγαπήσεις] thy neighbour as thyself.

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