The Beatitudes and the Fruits of the Holy Spirit

After the infused virtues and the gifts of the Holy Spirit have been treated, certain things remain to be noted concerning their special acts, which theologians have been accustomed to indicate by the name either of beatitudes or of fruits.

I. Beatitudes. 1. Since the infused virtues, and especially the gifts of the Holy Spirit, are infused into us for this end, that we may more easily arrive at supernatural beatitude, it follows that the excellent acts of perfect virtue, and especially of a perfect gift, conduce in a special way to this beatitude, and therefore especially foster the hope of the man eliciting them of arriving at it. Therefore, on account of this vivid hope, those acts as if inchoatively attribute to the one eliciting them the beatitude to which they conduct him. And therefore Christ already proclaims blessed those who elicit such acts on this earth, and the acts themselves are called beatitudes by a metonymy by which the name of the effect is attributed to the causes, that is, to the act. Hence the beatitudes can be defined, according also to the mind of St. Thomas: excellent acts of perfect virtue, and especially of a perfect gift, conducting in a special way to eternal beatitude. "Therefore it is required for the notion of beatitude," says the Angelic Doctor, "that it be something perfect and excellent; hence only perfect works are called beatitudes, and by reason of their perfection they are also attributed more to the gifts than to the virtues" (St. Thomas, I-II, q. 70, a. 2).

2. Our Savior enumerates eight beatitudes of this sort in the celebrated sermon on the mountain (in St. Matthew, chapter 5). St. Augustine¹ and St. Thomas attribute them to the several gifts as special acts in such a way that to wisdom as its act there corresponds the beatitude designated by the words: "Blessed are the peacemakers" (cf. St. Thomas, II-II, q. 45, a. 6); to understanding, "Blessed are the clean of heart" (cf. St. Thomas, II-II, q. 8, a. 7); to knowledge, "Blessed are they who mourn" (St. Thomas, II-II, q. 9, a. 4); to counsel, "Blessed are the merciful" (St. Thomas, II-II, q. 52, a. 4); to piety, "Blessed are the meek" (St. Thomas, II-II, q. 121, a. 2); to fortitude, "Blessed are they who hunger and thirst for justice" (St. Thomas, II-II, q. 139, a. 2); finally to fear, "Blessed are the poor in spirit" (St. Thomas, II-II, q. 19, a. 2); while the eighth beatitude in a certain way pertains to all the seven preceding (cf. St. Thomas, I-II, q. 69, a. 3, ad 5).

¹ Book 1, De sermone Domini in monte, c. 4, n. 11 (ed. G., t. 3, cols. 1496-1497); cf. ibid., cc. 1-6, nn. 3-15 (cols. 1493-1500).

II. Fruits of the Holy Spirit. 1. To understand the notion of fruit of the Holy Spirit, it must be observed with St. Thomas "that the name fruit has been transferred from bodily things to spiritual things. Now in bodily things, that is called fruit which is produced from a plant when it has come to perfection, and has a certain sweetness in itself. ... According to this, therefore, the name in spiritual things is applied to the fruit of man, as of a tree, namely that which is produced by him ... and thus human acts themselves are called fruits. For operation is the second act of the one operating, and it has delight if it is suitable to the one operating. Therefore if the operation of man proceeds from man according to the faculty of his reason, it is said to be a fruit of reason. But if it proceeds from man according to a higher power, which is the power of the Holy Spirit, then the operation of man is said to be a fruit of the Holy Spirit, as of a certain divine seed" (St. Thomas, I-II, q. 70, a. 1). Moreover, "more is required for the notion of beatitude than for the notion of fruit. For for the notion of fruit it suffices that it be something having the character of what is last and delightful; but for the notion of beatitude it is further required that it be something perfect and excellent. Hence all beatitudes can be called fruits, but not conversely. For fruits are any virtuous works whatever in which man delights" (St. Thomas, ibid., a. 2; cf. ibid., obj. 1 and ad 1-2). From these things it is clear that the fruits of the Holy Spirit can be defined: acts of virtue or of a gift, which and insofar as they produce spiritual delight in the soul of the one eliciting them.

2. Among many fruits the Apostle expressly designates twelve: "But the fruit of the Spirit," he says, "is: charity, joy, peace, patience, benignity, goodness, longanimity, meekness, faith, modesty, continence, chastity."¹ But among these several indeed are indicated by the names of virtues, yet by metonymy; since "the names of virtues are sometimes taken for their acts ... and in this way the names of virtues are taken in the enumeration of the fruits" (St. Thomas, I-II, q. 70, a. 1, ad 3; cf. ibid., a. 3, ad 4, and the whole of q. 70).

¹ Gal. 5:22-23.

The Complements of the Virtues.—The virtues are habits that supply the soul with an internal guide (prudence), and with inclinations to follow its direction (moral virtues). But there is also a higher Guide who speaks to the soul, and it is necessary that the inclinations of virtue be carried out in a suprahuman mode. Hence, the virtues are completed by certain adjuncts. These are: (a) the Gifts of the Holy Ghost, which are habits infused into the soul, making it sensitive to the guidance of the Holy Spirit and docile under His direction; (b) the Fruits of the Holy Ghost, which are acts that grow out of the virtues and have a special spiritual sweetness attached to them; (c) the Beatitudes, which are activities of special excellence having a corresponding special reward attached to them, The acts are produced by the infused virtues and the Gifts, especially by the Gifts.

There are eight Beatitudes enumerated by our Lord. (a) Some of these are acts that surpass the virtues as regards the use of external goods and the government of the passions. Thus, it is lawful to have possessions, but the poor in spirit despise them; it is lawful to exercise the irascible passions according to reason, but the meek under divine guidance keep themselves in tranquillity; it is lawful to rejoice according to moderation, but the mourners, when this is better, refrain from all rejoicing. (b) Other Beatitudes are acts that surpass the virtues of justice or liberality to one’s neighbor. Thus, those who hunger and thirst after justice not only discharge their obligations, but they do so with the greatest willingness; the merciful bestow their bounty, not only on their friends and relatives, but on those who are most in need. (c) Still other Beatitudes are concerned with the acts that most fit one for the contemplation of divine things, namely, that in oneself one be pure or heart or free from the defilements of passion, and that one be peaceful with reference to others. (d) The final Beatitude is the crown of the others; for one is perfectly attached to poverty of spirit, meekness, etc., when he is prepared for their sake to suffer persecution.

The rewards promised to the Beatitudes are conferred, not only in the life to come, but also in the present life. But they are not necessarily temporal or corporal rewards (such as riches, pleasure, ete.), but spiritual beatitude, which is a foretaste and figure of the eternal joy to come.

To each of the Gifts of the Holy Ghost correspond Beatitudes and Fruits (see 159).

(a) To the Gift of Understanding corresponds the Sixth Beatitude: “Blessed are the pure of heart, for they shall see God.” For by Understanding the mind is pure from wrong ideas of truth, and sees that God is above all that the intellect can comprehend. The two fruits that proceed from Understanding are faith (i.e., conviction about revealed truth) and ultimately joy, in union with God through charity. (b) To the Gift of Knowledge corresponds the Third Beatitude: “Blessed are they that mourn, for they shall be comforted.” For by Knowledge one judges rightly about created things, grieves over the wrong use made of them, and is comforted when they are turned to their proper end.

To the Gift of Fear correspond the first Beatitude and the fruits of modesty, continency and chastity. (a) Filial fear makes one realize that all but God is as nothing, and hence that true greatness must be sought, not in the self-esteem of pride, nor in the external pomp of riches and honors, but in God alone: “Some trust in chariots, and some in horses; but we will call upon the name of the Lord our God” (Ps. xix. 8). This is the disposition of soul to which is promised the First Beatitude: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt, v. 3). To the first of the Gifts, in the order of preparation, corresponds the first of the Beatitudes. (b) Filial fear makes one dread the thought of separation from God, and hence it leads one to use temporal things with moderation, or to abstain from them entirely, To it, then, pertain the Fruits of the Spirit, which St. Paul names “modesty, continency, chastity” (Gal, v. 23).

The Beatitude and the Fruits that Correspond to Wisdom.—The Gifts of the Holy Ghost, by supplying for what is imperfect in the habits of virtue (e.g., by protecting faith against dullness of perception, hope against presumption, charity against distaste for divine things), give to these virtues a perfectionment like to that which they will have in the state of beatitude, and to their exercise a corresponding enjoyment. Hence, to the Gifts, which are most excellent habits, correspond those most perfect or most delightful acts of virtue known as Beatitudes and Fruits (see 159 sqq.).

(a) There appears a special correspondence of the seventh beatitude (“Blessed are the peacemakers, for they shall be called the sons of God,” Matt., v. 9) with Wisdom, both as regards their merit, and as regards their reward. The work of Wisdom is to reduce all things to unity, to see life and the world as a whole, to look upon creatures as parts of one great divine plan. Similarly, the work of the peacemakers is to put an end to dissension and division and to reconcile the warring powers of the soul, or to introduce harmony between those that are at enmity: “The Wisdom that is from above is peaceable” (James, iii. 17). Again, the reward promised the peacemakers is that they shall be called the sons of God, and of Wisdom it may be said that it makes one the image of the Son of God, who is Eternal Wisdom.

(b) The Fruits of the Holy Ghost that are assigned to Wisdom are, with regard to God: charity, or a tender love of God (“The charity of God is poured out in our hearts,” Rom., v. 5.), joy, or delight at union with God (“Rejoice in the Lord always,” Phillip., iv. 4), peace, or security in the enjoyment of God (“There is much peace to them that love Thy law,” Ps. cxviii. 165). The Fruits that have reference to the love of neighbor are: goodness, or an internal benevolence characterized by sweetness (“The fruit of the light is in all goodness,” Eph., v. 9), and kindness, or a beneficence accompanied by cheerfulness (“The Lord loves the cheerful giver,” II Cor., ix. 7).

The Beatitude and Fruits that Correspond to the Gift of Counsel.—(a) Counsel directs one to all the means that are useful for the attainment of life eternal, but especially to acts of mercy, for, as St. Augustine remarks, without mercy shown to others we cannot be freed from our own evils. Cognate to Counsel, therefore, is the Fifth Beatitude: “Blessed are the merciful, for they shall obtain mercy” (Matt., v. 7).

(b) Counsel is practical, and hence its ultimate result will be action of some kind. The acts which its farseeing view puts especially into exercise are acts of mercy, and acts of mercy have sweetness and agreeableness when accompanied by a sympathetic love of the afflicted and a cheerful and generous service of their needs. There belong to mercy, then, the two delightful acts or fruits of the Spirit mentioned in Gal., v, 22, and called goodness (i.e., internal benevolence) and kindness (i.e., external beneficence).

The Complements of Justice.—To each of the various virtues correspond certain complements, namely, Gifts of the Holy Ghost, Fruits of the Holy Ghost, and Beatitudes (see 159).

(a) The Gift that corresponds to justice is piety, for, like justice, piety is exercised towards another, and moreover piety is the completion of the virtue of religion, the highest development of justice. This Gift is defined as “an infused habit that renders the soul well disposed towards God as its kind Father, and makes it quickly responsive to the Holy Spirit when He moves it to acts of filial affection towards God.” As the virtue of piety is shown to earthly fathers, so the Gift of Piety is shown to the Father in heaven: “You have received the spirit of adoption of sons, in which we cry: Abba, Father” (Rom., viii. 15). Religion honors God as Lord, piety as Father; filial fear reveres His majesty, piety His lovingkindness. And as a child tenderly loves all that belongs to a good father, so piety makes the soul rejoice and be glad in the things of God, in the Saints, the Scriptures, the practices of religion, and the like.

(b) The Beatitudes assigned here are the fourth (Blessed are they that hunger and thirst after justice, for they shall have their fill), which agrees with justice, and the fifth (Blessed are the merciful, for they shall obtain mercy), which is suitable for piety inasmuch as one who finds his love and joy in God as Father will be compassionate to the suffering creatures of God. Like justice, both of these Beatitudes are exercised in reference to the neighbor (see 164).

(c) The Fruits that seem most appropriate here are good will and kindness, which find a sweet joy in purposing and performing services for others. Like justice, these acts have reference to others (163); like piety, they see in their neighbors the children of the same heavenly Father. Thus, justice when alone is guided by prudence; it pays what is due to God as Lord, to man as neighbor; it acts perhaps with pain, but from a sense of duty. But when justice is supernaturally perfected, it is the Spirit of Piety which guides, and which makes one to see in God one’s Father and in man the child of God; even that which is not owed is given from mercy, and there is a hunger and thirst for justice; and in the payment of duty to others there is at last a joy found in the very difficulty itself.

The Complements of Fortitude.—We shall now speak of the Gift, the Beatitude, and the Fruits that correspond to fortitude (see 159 and 2433).

(a) The Gift of Fortitude is an infused habit which makes the appetitive powers readily responsive to the encouragement of the Holy Spirit and filled with a courage that is more than human. Thus, the Gift of Fortitude supplies for what is wanting in the virtue of fortitude. The virtue is regulated by the rules and measure of human prudence, but the Gift is inspired by the presence and command of the Holy Spirit Himself (Ps. xliii. 4, xvii. 2, 3); the virtue strengthens the soul, but the Gift supports even the weakness of the flesh, for the Spirit helpeth our infirmity (Rom., viii. 26; cfr. Luke, xxii. 43); the virtue aids one against the perils of death, but the Gift strengthens in difficulties both of life and death, reinforcing not only courage but also the allied virtues, greatness of soul, munificence, patience and perseverance, for we can do all things in Him that strengthens us (Phil., iv. 13); the virtue gives firm resolution to adhere to the right in spite of death itself, but the Gift adds the unshaken confidence that one shall surmount every difficulty and win the crown of victory (Rom., viii. 31 sqq.).

(b) The Beatitude which is the special exercise of the Gift of Fortitude is the eighth: “Blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven” (Matt, v 10). The Gift of Fortitude makes the persecuted feel a great confidence and security in the midst of the struggle, and this is a foretaste of the copious, exceeding and eternal reward that follows this Gift (Gen., xv. 1; Rom., viii. 18; II Cor., iv. 17; Ps. xciii. 19; II Cor., i, 1). Others assign to this Gift the Beatitudes of the meek and of those who hunger and thirst for holiness.

(c) The Fruits that are most appropriate here are patience in bearing evil and longsuffering in awaiting or performing good; for these are acts that add a finish of maturity to fortitude (see 2447, 2454, 2456), and in their most excellent state (see 2454) the performance of them is no longer bitter but sweet.

Complements of the Virtue of Temperance.—(a) The Gift of the Holy Ghost that perfects temperance is fear of the Lord. The virtue of temperance makes one abstain from unlawful pleasures because to do so is reasonable; fear of the Lord inclines one to the same abstinence from reverence. The Gift of Fear looks first to the greatness of the Heavenly Father, before whom the nations are as a drop in the bucket and are counted as the smallest grain of the balance and the islands as but a little dust (Is., xl. 15); and in this respect it represses presumption and serves the virtue of hope (see 1041 sqq.). But secondarily it looks to the insignificance of every delight that is apart from God, and sees that these inferior joys are passing, insipid and bitter, like dust blown away by the wind, like a thin froth dispersed by the storm, like smoke scattered by the breeze (Wis., v. 15), like a sweet poison that turns to gall and destroys (Job, xx. 12 sqq.); and in this respect fear of God sustains temperance, which must regulate the cravings of the flesh and lower appetites. Fear of God, then, makes one fly from those things which chiefly allure one to offend Him, and hence the Psalmist (Ps. cxviii. 120) prays: “Pierce Thou my flesh with Thy fear.”

(b) The Beatitude that corresponds to the present Gift is the second: “Blessed are they that mourn, for they shall be comforted.” Those who have the fear of God perceive the true nature of illicit joys and the evil end that awaits those who chase after them. They prefer, then, to be sorrowful, that is, to deprive themselves of every wicked pleasure and love for the sake of the love of God in this life and the enjoyment of God in the life to come: “Your sorrow shall be changed into joy” (John, xx. 16).

(c) The fruits of fear of the Lord are modesty, continency and chastity. Like a good tree that produces a rich harvest of delightful fruits, filial reverence for God brings forth acts of virtue that have in them a delicious savor more enjoyable and more lasting than the fruits of the flesh. These goodly and pleasant fruits of the spirit of fear of God are modesty in words, deeds and external things, continency of the single and chastity of the married in thoughts and desires.

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.

⁷¹ Wis. 7, 8, 11.

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.

St. Bonav. de 7. donis, cap. 3. and St. Th. here, together with St. August. lib. 1. de serm. Domini in monte, cap. 9., assert that it does.

It is proved from the Seraphic Doctor, cap. 4. de dono Intellectus. As the light of the sun is related to the seeing of sensible things, and to the purifying of the air, so is Understanding related to the vision of spiritual things; but the cleanness of the air arises from the solar light, so that the Sun itself is clearly seen, and in the absence of this light the air is darkened, and as it were sullied: Therefore. To this the holy Doctor adduces that Psalm 81: They have not known nor understood, they walk on in darkness, where the cause of the soul's being darkened is referred back to a defect of Understanding. Then the holy Doctor assigns three degrees of the cleanness of heart, which are as it were the morning, the midday, and the evening of Understanding.

The first degree is when, through the Gift of Understanding, being recalled to our interior self, with the light of compunction we wipe away all the stains and darknesses of sins, and there shines upon us a certain twilight of divine light, whence may arise the morning cleanness of heart, which corresponds to the morning of understanding.

The second degree is a certain excess of light and fervor of heart, penetrating all the veils that overshadow the rays of truth, illuminating, strengthening(?) and inflaming the mind with clarity and at the same time with charity: And hence is born the midday of Understanding, and the midday cleanness of heart.

The third degree is when this fervent clarity declines toward evening, the Lord nevertheless remaining as the fount of all clarity and fervor; Hence at once the sleep of contemplation is begun, and the nocturnal delights are celebrated, with the lamps of divine splendor lit on every side; see the Seraphic Doctor himself, saying marvelous things about these, beyond human understanding, through several chapters.

The holy Doctors assert that to the gift of Understanding there corresponds, among the fruits of the Holy Spirit, faith, and they prove it; Since, indeed, the Theological and Divine truths, which are revealed to us by faith for salvation, are veiled beneath the veil of many figures, the obscurity of prophecies, and the diversity of expositions, it was necessary that another supernatural light be superadded, causing the certitude of the former, penetrating with a certain experimental clarity to the inner veils, and in a certain way making one see what faith made one believe; whence it is said, John 10(13): Unless you believe, you shall not Understand; for these the Seraphic Doctor cites St. Bernard, serm. 33. in cantica, where he discoursed most excellently on the correspondence of faith and understanding as follows: Truth is set before me, but in a Sacrament. The Angel is fed on the fatness of the wheat, and I must meanwhile be content with the naked grain beneath a certain rind of the Sacrament, with the husk of the flesh, with the chaff of the letter, with the veil of faith. And these are such things as, when tasted, bring death, if they do not receive from the first-fruits of the Spirit however little a seasoning, which comes about through the gift of Understanding; and he adds: In all these things faith is rich to me, understanding poor: but is savor not given to the understanding and to the faith, since the one is in merit, the other in reward.¹ See the Seraphic Doctor, cap. quinto de dono Intellect. ¹ Editor's note: the print reads 'numquid verò per sapor intellectui, fideique, cum sit in meritum ista, in praemium illa' — a garbled Bernard citation (serm. 33 in Cantica) whose syntax cannot be restored with confidence; rendered as a rhetorical question ('is savor not given to the understanding and to the faith?'), taking 'sapor' (the taste of the gift of Understanding) as subject.

Since temporal things are possessed with excessive joy because the vileness of these things is not known, and heavenly things still, beneath the bitter rind of the letter, are found tasteless; hence the mind cannot acknowledge its blindness, and much less can the will turn it away by a salutary mourning:

Therefore the holy Doctors, St. Thomas here, St. Bonaventura, cap. 3. de septem Donis, assert that the third beatitude corresponds to the Gift of science.

It is proved first from St. August. supra de sermone Domini in monte, cap. 9. Then, because the gift of science teaches one to pass right judgment on the creatures on account of which man is turned away from God and slides into miseries, and therefore to that right judgment of science there corresponds the mourning, whereby one is turned away from the evil of lust, and from the languor of concupiscence, and is converted to the evil of one's own blindness, to be bitterly bewailed, as that word of the Psalmist says: I shall reflect upon all my years in the bitterness of my soul. From this Gift of science also arises the reward of this beatitude, namely that supernal consolation, whereby man, having clearly seen the vanity of the creature,¹ and tasting the goodness of God, is filled to the marrow. But this consolation is promised not to those who revel, but to those who mourn; nor can they mourn who do not pass through the gift of science to the contemplation of pure truth, as the Seraphic Doctor concludes here. ¹ Editor's note: the print/OCR reads 'qua homo perspecta dens creaturae vanitatem' (djvu layer: 'qua homo pcrfpcta denscteatutz vanitatem'); 'dens' is a defective letterform or stray mark and is not Latin; rendered as 'having clearly seen the vanity of the creature' without it.

The BEATITUDES are not habits distinct from the Virtues and the Gifts, but acts elicited from them. By poverty of Spirit, St. Augustine understands humility; because the humble man is not puffed up in Spirit. Ambrose, however, understands the renunciation of temporal things; and in both senses poverty of Spirit is elicited by filial Fear, as Caspensis notes, disp. 2, sect. 4, num. 26, and St. Bonaventure, Part 5, Breviloquium, chapter 6, and Part 3, Centiloquium, sect. 45 and 46, and opuscule on the seven gifts, chapter 3.

IT IS PROVED by the holy Doctor; for unto perfection one must first withdraw from evil, as it is said Psalm 33: Decline from evil, and do good. But from evil one is first deterred by the threats of punishments; then by initial fear, etc., as the Council of Trent also teaches, session 14, chapter 4; and because the root of evils is covetousness, 1 Timothy 6, therefore Fear disposes unto poverty, in which humility is at the same time joined with poverty, so that man may thus be removed far from the fountain of every fault, that is, covetousness, of which I have spoken, and from pride; for the beginning of all sin is pride. See there the holy Doctor speaking most excellently.

IT IS PROVED secondly by the holy Doctor, Book 5 of the Compendium of Theology, chapter 48, from St. Gregory, book 16, Morals, chapter 20: The poor in spirit are the humble, and they that fear God.

ST. AUGUSTINE, in the book On the Sermon on the Mount, distributing the gifts among the beatitudes, says: Wisdom befits the peacemakers, in whom there is no rebellious motion, but one obeying reason.

THEREFORE Wisdom corresponds to this seventh beatitude: Blessed are the peacemakers; for they shall be called the children of God: The reason, St. Bonaventure, part 5 of the Breviloquium, chapter 6, is; because Wisdom joins us to the supreme and true good, in which is the end and tranquillity of our whole rational appetite; once this peace is attained, there necessarily follows a superabundant spiritual delight, which is contained in the twelve fruits of the Spirit.

WHY, however, Wisdom is ordered to peace, St. Thomas also explains, question 45, article 6; for peace is the tranquillity of order, as St. Augustine says, book 19 On the city of God; but to order belongs to Wisdom, as Aristotle teaches at the beginning of the Metaphysics, and therefore to be a peacemaker is attributed to Wisdom.