Article II: On the Distinction of Virtues in the Supernatural Order

411. The supernatural habits which God infuses into the soul for the attainment of the supernatural end are the following: 1. theological virtues; 2. infused moral virtues; 3. gifts of the Holy Spirit. We shall say a few things concerning each of these habits.

I. The theological virtues are fittingly assigned as three: FAITH, HOPE, CHARITY.

For the theological virtues order man to supernatural beatitude, just as through natural inclination man is ordered to the end connatural to him. Now natural inclination toward the end is exercised, as regards the intellect, through first principles and reasonings known by the light of reason: to these are superadded supernatural, credible principles, concerning which is faith. Natural inclination is exercised besides through the right will, which tends toward the good of reason: this right will is aided and perfected by hope, by which the possible supernatural good is desired; it is also aided and perfected by charity, which impels the will to this, that it be united with the ultimate end and transformed into it. Cf. St. Thom., 1.2, q. 62, a. 3; Bouquillon, de Virt. theol. See below the things to be said at n. 420 seqq.

412. II. Besides the theological virtues, there are given moral virtues infused in us by God per se, which are commonly called CHRISTIAN. This is the common opinion with St. Thomas against Scotus. - It is proved from Scripture (Wis. 8:7), where it is said: She teaches sobriety and prudence, and justice, and virtue, etc....; but for God to teach and to infuse something is the same; for God does not teach as man does, by only proposing objects, but by infusing light. Reason supports it: for the theological virtues order us into the supernatural end according to a certain beginning only, that is, as regards God himself immediately, but not as regards creatures: and therefore it is necessary that through other infused virtues the soul be perfected concerning other things, yet in order to God.¹

Let it be noted. 1. Infused moral virtues differ from acquired virtues not in matter, but in species. They do not indeed differ in matter, as they commonly teach with St. Thomas (1.2, q. 63, a. 4); but they altogether differ in species, that is, as regards the formal object, or mode of operating. The formal object of acquired virtues is natural honesty, which befits man insofar as he is man and citizen of human society; but the formal object of infused virtues is a more sublime or supernatural honesty, which befits us insofar as we are Christians, that is, imitators of Christ, citizens of the Saints, and members of the household of God. Thus, for example, acquired temperance is established in food and drink for this reason, that the body may be well and the act of reason not be impeded; but according to the rule of the evangelical law, temperance is required so that man may chastise his body and bring it into servitude. And so concerning the others. To these add abnegation of oneself, love of poverty, and similar virtues, which are known and ruled only by the light of faith.

2. They differ further in facility of operating; for infused virtues of themselves indeed give the power (and probably also a certain facility) of operating supernaturally; yet they do not of themselves remove the impediment which comes from concupiscence, or from evil custom; whence "it ought not seem wonderful to anyone" (says the Roman Catechism, de Baptism., n. 52), "if, although we have been furnished and adorned with so great an abundance of virtues, nevertheless not without great difficulty and labor do we begin, or at least complete, pious and honest actions." But acquired virtues, which are obtained by repeated acts, at the same time remove or diminish the impediment; for they are not exercised without struggle, nor except by acts contrary to concupiscence. Therefore, infused virtue confers the very faculty of producing supernatural acts, with a certain intrinsic facility scarcely perceptible; but acquired virtue does not give the faculty, which is already had, but provides facility, whether intrinsic or extrinsic, of placing good acts in the natural order (Mazzella, de Virt. infus., n. 58 seqq.).

413. III. There are present besides, in all the justified, the seven gifts of the Holy Spirit, or supernatural habits specifically distinct from the virtues. These are, according to the prophet Isaiah (11:2), the gift of wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.

We said 1. The seven gifts of the Holy Spirit are present in all the justified; this is the common opinion, resting upon many reasons, from which it suffices to bring forward this one: it befits the justified person to be easily movable by the Holy Spirit in those things which are either necessary or fitting for his own salvation. But the seven gifts of the Holy Spirit are ordered to these things (St. Francis de Sales, Theotim., P. II, c. 14).

2. They are habits specifically distinct from the virtues. For the gifts dispose man so that he is promptly movable by God, beyond the common and ordinary rules of operating; but the virtues (whether acquired or infused) only dispose him so that he is movable by reason, both natural and disposed by supernatural perfection (1.2, q. 68, a. 1). The gifts of the Holy Spirit therefore are a certain summit and complement of the supernatural state to which we are raised by the grace of God (Mazzella, n. 528).

Note. From these virtues and gifts proceed the more excellent acts, which are called the fruits of the Holy Spirit and the beatitudes. On these see the Dogmatic and Ascetical writers (cf. St. Thom., in Matt. 7:20, and in Galat. 5:22).