Article — Prümmer, Manuale Theologiae Moralis
Article II. On The Relation Between Virtues And The Gifts And Fruits Of The Holy Spirit And The Beatitudes
The essence of virtue is known still more clearly if attention is given to the difference which exists between virtue and the gifts and fruits of the Holy Spirit and the beatitudes.
Virtue, therefore, is a permanent habit disposing man so that in his acts he follows reason or faith.
445. But the gifts of the Holy Spirit are supernatural habits accompanying sanctifying grace, by which the powers of the soul are made well disposed to receive the illuminations or motions of the Holy Spirit.50
The higher the mover is, the higher the disposition usually required in the movable subject; this appears by the following example: A pupil who is instructed in primary school does not need so perfect a disposition as a student who wishes to learn science at a university. In both indeed a prior disposition is required, but not an equal one. Thus similarly the disposition which is required for eliciting virtuous acts is much lower than the disposition which is required for performing acts of the gifts of the Holy Spirit.51 Hence one who has these gifts is said to be anointed by the Holy Spirit.
Hence the gifts of the Holy Spirit differ from the virtues in this way: a) The gifts dispose man so that he may be well movable by God; but the virtues dispose him so that he may be well movable by reason, disposed both by natural and supernatural perfection. b) The gifts move to acting more efficaciously than the virtues; for "the grace of the Holy Spirit knows not slow strivings."52 Therefore under the influence of the gifts man is more acted upon than acts, yet he by no means has himself merely passively.53 c) The virtues dispose man for doing works necessary for salvation; but the gifts impel not only to what is necessary for salvation, but also to heroic acts and acts of supererogation.54
St. Thomas55 teaches that the gifts are necessary for man unto salvation, because man is not sufficiently moved into the ultimate supernatural end, to which reason, in some way but not perfectly informed by the theological virtues, moves him, unless there be present from above the instinct and motion of the Holy Spirit, according to that saying: "Whosoever are led by the Spirit of God, they are the sons of God ... and heirs";56 and it is said: "Thy good Spirit shall lead me into the right land."57 Hence Leo XIII, in his Encyclical Divinum illud munus, dated May 9, 1897, treating specially of the Holy Spirit, says: "For the just man, namely one living the life of divine grace and acting through suitable virtues as through faculties, plainly needs those seven things which are properly called the gifts of the Holy Spirit."
The very common opinion teaches with St. Thomas that the gifts of the Holy Spirit are habits adequately distinct from the virtues. The contrary is taught by Hugh of St. Victor,58 Scotus,59 Peter Lombard,60 Vasquez,61 Christ. Pesch,62 and others. The opinion of St. Thomas seems better, because those habits are distinct which, although they agree in the material object, nevertheless differ in the formal object. Now the habits of the virtues and of the gifts indeed agree in the material object, namely in directing human acts, but they differ in the formal object. For the directive and motive cause of the virtues is reason, whether natural or supernaturally assisted by faith. But the directive and motive cause of the gifts is the Holy Spirit himself by means of actual grace. But where there is a diverse directive cause, or a diverse regulating and measuring reason, there is also a diverse formal object, namely the good and the true as regulated and measured not by human reason but by divine illumination and measurement.
50 Cf. S. theol. 1, 2, q. 68, a. 1-3; 2, 2, q. 121, a. 1. The Angelic Doctor notes (S. theol. q. 68, a. 4): "In all the powers of man which can be principles of human acts, just as there are virtues, so also there are gifts, namely in reason and in the appetitive power."
51 Cf. the excellent work Die Gabe des Pfingstfestes, composed by Meschler, ed. 8, 1914.
52 St. Ambrose, In Luc. l. 2, c. 1, n. 19 (Migne, Patr. lat. 15, 1640).
53 Cf. S. theol. 1, 2, q. 68, a. 3 ad 2; 2, 2, q. 52, a. 2 ad 1 and 3, and Jos. Regler, Die sieben Gaben des Heiligen Geistes (Regensburg 1899), 32 sqq. If under the influence of the gifts man had himself only merely passively and were merely acted upon, and did not act, then he would not merit by acts of the gifts; which is false.
54 St. Bonaventure, In 3, dist. 34, P. 1, a. 1, q. 1 ad 5.
55 S. theol. 1, 2, q. 68, a. 2.
56 Rom. 8, 14.
57 Ps. 142, 10.
58 Summa sent. tr. 3, c. 12 (Migne, Patr. lat. 176, 114).
59 In 3, disp. 14, c. 2, n. 7.
60 3, dist. 34.
61 In 3, dist. 34, n. 20.
62 Prael. dogm. VIII, n. 114.
446. Number of the gifts. It is established that there are seven gifts of the Holy Spirit, according to the enumeration of Isaiah: "The Spirit of the Lord shall rest upon him: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill him."63 Although these things were said principally of Christ the Messiah, nevertheless it is the constant Catholic doctrine that the same gifts descend through Christ to individual justified men. Wherefore the Church prays: "Come, Holy Spirit.... Give to thy faithful, trusting in thee, the sacred sevenfold gift"; and: "Come, Creator Spirit.... Thou sevenfold in thy gift." - Theological reason also shows the fittingness of the sevenfold number of gifts. For the gifts are conferred for perfecting or assisting the virtues. But there are seven virtues, namely three theological and four moral cardinal virtues. Therefore fittingly there also exist seven gifts of the Holy Spirit.64 Concerning the individual gifts of the Holy Spirit, let these things be said briefly:
63 Is. 11, 2-3. The Hebrew text causes some, but not insoluble, difficulty. Cf. Regler, l. c., 138 sq.
64 The parallelism between the gifts and the virtues, however, is not perfect; for to the three theological virtues correspond four gifts, namely wisdom, understanding, knowledge, and fear; and to the four moral virtues are referred three gifts, namely counsel, fortitude, and piety. Cf. Salmanticenses, Curs. theol., de virtut., arbor praedic. § 2, ed. Paris 1876, t. VI, 419.
447. 1. The gift of wisdom is the highest, and corresponds to the noblest virtue, namely charity. It can be defined: a divinely infused habit by which the mind is rendered easily movable by the Holy Spirit for contemplating divine things and for judging both about them and about human things according to divine reasons. The gift of wisdom considers not only speculative but also practical truths.65 The Angelic Doctor beautifully notes concerning this gift66 that wisdom imports a certain rectitude of judgment according to divine reasons. But rectitude of judgment proceeds either from right use of reason or from a certain connaturality with the object of judgment. Thus, for example, a theologian judges rightly about chastity by following acquired moral knowledge; but a simple man having the perfect virtue of chastity also judges rightly about those things which pertain to chastity, not indeed from acquired moral knowledge, but from a certain connaturality. It is similar in wisdom. Wisdom, insofar as it is an intellectual virtue, judges about the highest and divine things by following the right use of reason; but wisdom, insofar as it is a gift of the Holy Spirit, judges about the same divine things because they are as it were connatural to it. But connaturality of this sort with divine things arises from the theological virtue of charity, which intimately unites us with God. Therefore the gift of wisdom is founded upon charity, and the more perfect charity is, the more perfectly the gift of wisdom operates in man.67 Hence it is said: "The soul of a holy man sometimes declares true things more than seven watchmen sitting on high to watch";68 and: "I have understood above the ancients, because I have sought thy commandments."69 In the Imitation of Christ70 it is most truly written: "A good life makes a man wise according to God and experienced in many things."
Sacred Scripture extols wisdom with the greatest praises: "I preferred her before kingdoms and thrones, and esteemed riches nothing in comparison of her.... Now all good things came to me together with her, and innumerable honor through her hands."71 Wisdom is the mother and guide of all virtues: "For she teacheth temperance and prudence, and justice, and fortitude, than which nothing is more useful to men in life.... For she is the teacher of the discipline of God and the chooser of his works."72
The first effect of the gift of wisdom is filial fear of God,73 according to that saying: "The fear of the Lord is the beginning of wisdom."74
The supreme effect of the gift of wisdom is sweet peace, made both among the diverse faculties of the soul and between man and his neighbors. Hence the beatitude corresponds to the gift of wisdom: "Blessed are the peacemakers, for they shall be called the children of God."75 For peace is the tranquility of order. But it belongs to wisdom to make the best order both between man and God and among individual men. Add that the gift of wisdom arises from charity, to which it belongs to have peace.76
65 S. theol. 2, 2, q. 45, a. 3.
66 Ib. a. 2.
67 Ib. a. 5.
68 Eccli. 37, 18.
69 Ps. 118, 100.
70 L. 1, c. 4.
72 Wis. 8, 7 and 4.
73 S. theol. 2, 2, q. 19, a. 7.
74 Ps. 110, 10; Eccli. 1, 16.
75 Matth. 5, 9.
76 Cf. S. theol. 2, 2, q. 45, a. 6 c., and ad 1 and 3.
448. 2. The gift of understanding is a supernatural light given to a just man, by which he intimately apprehends those things which have been revealed by God, whether practical or theoretical. If, therefore, a man is furnished with this gift, he has as it were a divine instinct for rightly and intimately perceiving revealed truth. Christ rebukes the Apostles for not grasping the sense of the words: "Are you also yet without understanding?"77 St. Thomas first explained the gift of understanding differently,78 but later retracted this. The gift of understanding is a certain complement of the virtue of faith, and to it corresponds the beatitude:79 "Blessed are the clean of heart, for they shall see God."80 Moreover, the gift of understanding produces two fruits of the Holy Spirit, namely faith, that is, a certain certitude of faith intimately perceived, and then the joy arising from this.81 Faith indeed was neither in Christ nor is in the blessed in heaven; but the gift of understanding, which gives a special illumination of the mind, both was in Christ and will be in the blessed in heaven.
77 Matth. 15, 16.
78 Cf. S. theol. 1, 2, q. 68, a. 4.
79 Cf. ib. 2, 2, q. 8, a. 6.
80 Matth. 5, 8.
81 Cf. S. theol. 2, 2, q. 8, a. 2 and 8. John of St. Thomas explains very well the difference between the gift of understanding and faith in 1, 2, disp. 18, § 3, n. 4.
449. 3. The gift of knowledge is a supernaturally infused habit by which the just man, from a special instinct of the Holy Spirit, rightly discerns things to be believed from things not to be believed, firmly judges revealed things to agree with sound reason, and generally judges divine and human things in order to the supernatural end. Therefore the gift of knowledge, together with the gift of understanding, corresponds to theological faith, because each disposes to an altogether perfect assent of faith.82 The gift of knowledge, which is also called the knowledge of the saints, judges from a certain spiritual taste and affection of charity, and indeed through lower or natural causes, concerning all things insofar as they are ordered to the supernatural end. St. Bonaventure refers the gift of knowledge to the virtue of prudence.83 To the gift of knowledge corresponds the beatitude: "Blessed are they that mourn, for they shall be comforted."84 For we mourn and are saddened because through knowledge we know how often and efficaciously creatures are causes of falling away from God.85 - To the gifts of wisdom, understanding, and knowledge the same fruit of the Holy Spirit corresponds, namely faith, which is a certain certitude concerning supernatural truths.86
82 Cf. ib. q. 9, a. 1.
83 Breviloq. P. 5, c. 5.
84 Matth. 5, 5.
85 Cf. S. theol. 2, 2, q. 9, a. 4.
86 Ib. q. 8, a. 8 ad 3.
450. 4. The gift of counsel is a supernaturally infused habit by which the just man, moved by the Holy Spirit, rightly judges and commands the individual actions to be done. Therefore man is directed through the gift of counsel as if through counsel received from God himself; and therefore he can confidently say: "The Lord ruleth me, and I shall want nothing."87 The gift of counsel assists and greatly perfects the virtue of prudence, especially in extraordinary cases.88 To this gift corresponds the fifth beatitude, namely: "Blessed are the merciful, for they shall obtain mercy."89 For counsel must direct us in all things which conduce to eternal life. But mercy often and rightly exercised is the best means, as being an excellent act of charity, for obtaining eternal life.90
87 Ps. 22, 1.
88 Cf. S. theol. 2, 2, q. 52, a. 1 and 2.
89 Matth. 5, 7.
90 S. theol. 2, 2, q. 52, a. 4.
451. 5. The gift of piety is a habit infused with sanctifying grace, from which the soul is affectioned toward God as a most kindly father and is promptly movable by the Holy Spirit for venerating God the Father and for loving men as sons of God. In this sense it is said: "You have received the Spirit of adoption of the sons of God, in whom we cry: Abba, Father."91 St. Augustine and St. Thomas92 attribute to the gift of piety the second beatitude: "Blessed are the meek, for they shall possess the land,"93 because by meekness impediments to the acts of piety are removed. But the gift of piety corresponds to the virtue of justice.94 From the fruits of the Holy Spirit, three are especially attributed to the gift of piety, namely goodness, benignity, and meekness.95
91 Rom. 8, 15.
92 S. theol. 2, 2, q. 121, a. 2.
93 Matth. 5, 4.
94 S. theol. l. c. a. 1.
95 Ib. 1, 2, q. 70, a. 3.
452. 6. The gift of fortitude is a habit infused with sanctifying grace by which the soul is strengthened by a certain singular confidence of escaping any temporal evils whatsoever and of arriving at the end of the combat without detriment.96 The virtue of fortitude also, to which the gift of fortitude corresponds, strengthens the soul for sustaining any dangers whatsoever, but it does not give so great a confidence of escaping them as the gift of fortitude provides. To this gift of fortitude corresponds the fourth beatitude, namely: "Blessed are they that hunger and thirst after justice, for they shall have their fill,"97 and from the fruits of the Holy Spirit are referred to it: patience and longanimity.98
96 Ib. 2, 2, q. 139, a. 1.
97 Matth. 5, 6.
98 Cf. S. theol. l. c. a. 2.
453. 7. The gift of fear is a supernatural habit by which the just man, from the motion of the Holy Spirit, most profoundly reveres the majesty of God. It is therefore a filial, not servile, and reverential fear toward the divine majesty, before which even the angels themselves fall upon their faces.99 The gift of fear corresponds to the virtue of hope. "For filial fear and hope cling to one another and perfect one another,"100 for filial fear raises the mind to hoping in God as a most loving father and thus guards against desperation; but it restrains the soul from presumption, lest, namely, too great confidence be had. - The gift of fear also corresponds to the virtue of temperance, because both these habits efficaciously repress the disordered appetite of delectation and of one's own excellence. The first beatitude, namely, "Blessed are the poor in spirit, for theirs is the kingdom of heaven,"101 is wont to arise from the gift of fear; for he who has a profound reverential fear toward God attributes all things to God and nothing to himself; and this indeed is true humility or poverty of spirit.102 - To the gift of fear, from the fruits of the Holy Spirit, there correspond those which pertain to the moderate use of temporal things, such as modesty, continence, and chastity.103
99 Cf. Apoc. 7, 11.
100 S. theol. 2, 2, q. 19, a. 9.
101 Matth. 5, 3.
102 Cf. S. theol. l. c. a. 12.
103 Ib. ad 3.
454. The fruits of the Holy Spirit, which are enumerated by St. Paul104 as twelve:105 "The fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, meekness, faith, modesty, continence, chastity," are human acts which are elicited from the virtues and the gifts of the Holy Spirit and refresh us with a certain holy and sincere delight. From this definition it appears that the words by which these fruits are denominated do not designate habits, as they could seem at first glance to do, but acts of those habits. Hence, for example, if charity is enumerated as a fruit of the Holy Spirit, the theological virtue of charity is not understood, but the act elicited by that virtue under the special influence of the Holy Spirit. Most beautifully and no less truly the first three fruits are assigned by St. Paul as "charity, joy, peace." For acts of love, whether of God or of neighbor, cause the greatest delights, joys, and imperturbable peace, and indeed not only in eternal life, but already also on this earth. But deservedly after St. Augustine, St. Thomas106 teaches that St. Paul did not enumerate all the fruits; "hence either more or fewer fruits could have been enumerated." The fruits of the Holy Spirit, that is, a certain sweetness joined with virtuous acts, are necessary for man in this valley of tears, just as strengthening Manna was necessary for the Israelite people crossing the desert.
104 Gal. 5, 22.
105 In the Greek text of this place only nine fruits are enumerated: Ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη (love), χαρά (joy), εἰρήνη (peace), μακροθυμία (longanimity), χρηστότης (mildness), ἀγαθωσύνη (uprightness), πίστις (faithfulness), πραΰτης (meekness), ἐγκράτεια (purity).
106 S. theol. 1, 2, q. 70, a. 3 ad 4 and a. 4.
455. The beatitudes, which are enumerated by St. Matthew107 as eight, but by St. Luke108 as four, are, like the fruits of the Holy Spirit, acts and not habits. But they differ from the fruits in this, that the beatitudes signify outstanding acts of the virtues and especially of the gifts, insofar as in a certain peculiar way they lead a) to obtaining heavenly beatitude and besides this b) to having some inchoate beatitude already on this earth; but the fruits are acts not so excellent, yet bringing with themselves a certain spiritual delight. Hence every beatitude is a fruit, but not conversely is every fruit a beatitude.109
The Angelic Doctor says briefly:110 "The difference of gifts, beatitudes, virtues, and fruits from one another is taken in this way: For in virtue one must consider habit and act. But the habit of virtue perfects one for acting well; and if indeed it perfects one for operating well according to the human mode, it is called virtue; but if it perfects one for operating above the human mode, it is called a gift.... But the act of virtue is perfecting, and so it is a beatitude; or delighting, and so it is a fruit." - Blessed Albert111 seems to have taken both the beatitudes and the fruits of the Holy Spirit as habits, but his mind is not so clear.
107 Matth. 5, 3 sqq.
108 Luc. 6, 20 sqq.
109 S. theol. 1, 2, q. 69, a. 1 c. and ad 1; a. 2.
110 In Gal. 5, lect. 6.
111 In Matth. 5, 3.