Complements of the Virtues

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 seven Gifts of the Holy Ghost, which are divided as follows:

(a) There are the Intellectual Gifts, which make the soul more responsive to the light which the Holy Spirit sheds upon truths held by faith. These Gifts assist the intellect, first, in its apprehension of the mysteries of faith, that it may be made to grasp more clearly what it believes (Gift of Understanding); secondly, in its judgments, that it may be illuminated so as to adhere to the principles of faith and depart from their opposites, whether there be question of judgments about divine things (Gift of Wisdom), or created things (Gift of Knowledge), or human actions (Gift of Counsel);

(b) There are the Appetitive Gifts, which make the soul more ready to follow divine motions and inspirations. These Gifts aid the irascible affections by giving them a confidence of victory over every peril and by assuring safe arrival at the term of life (Gift of Fortitude); they aid the will in its social relations by leading to a filial love and devotion toward God (Gift of Piety); they assist the concupiscible affections by filling them with a reverence of God’s majesty and a horror of offending Him (Gift of Fear of the Lord).

The Gifts of the Holy Ghost are superior to the moral and intellectual virtues, for these virtues perfect the powers of the soul that they may be always ready to follow the guidance of reason, while the Gifts make the powers of the soul docile to the guidance of the Holy Ghost.

The Gifts of the Holy Ghost are inferior to the theological virtues, for these virtues unite the soul to the Holy Ghost, while the Gifts only make the soul ready to receive His illuminations and inspirations.

There are twelve Fruits of the Holy Ghost enumerated by St. Paul (Gal. v, 22-23). (a) Some of these acts grow out of the indwelling Spirit, and are delightful to the spiritual taste because they perfect the agent in himself. Charity, joy, and peace indicate that the soul is rightly disposed as to what is good; patience and longsuffering, that it is not disturbed by evils. (b) Others of these Fruits give spiritual delight because they perfect the agent in his relations to his fellows. Good will and kindness show that one is well-disposed towards others; meekness and fidelity, that injury does not overcome him, or make him deceitful. (c) Still other Fruits are delightful because they order a man’s life rightly as to external actions or internal passions, such as modesty, continency, chastity.

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.

All the Beatitudes may be called Fruits of the Holy Ghost, since they are the outgrowth of the indwelling Spirit and are filled with spiritual sweetness. But the Beatitudes are really more excellent than the Fruits, since they are works of more than ordinary excellence; whereas every work of virtue that gives delight may be called a Fruit of the Holy Spirit.

S. Th. II-II, q. 80.

257. Potential parts are annexed virtues which agree in something with the cardinal virtue, but in another respect fall short of its perfect account; whence they do not have the whole power of the cardinal virtue. This, namely, is concerned with the principal and more difficult matter; the annexed virtues are concerned with secondary, less difficult matter, in which they imitate the principal virtue. Justice, therefore, is concerned with that which is principal in operations, namely, a strict due which is rendered even to equality in every way; — the joined virtues are concerned with a due which either is not strict, or is not rendered to equality.

258. The principal potential parts of particular justice are eight, as St. Thomas shows: Justice consists in this, that what is due is rendered to another according to equality. But several virtues agree with justice in this, that they are toward another, which nevertheless fall short of justice:

A. three fall short in rendering the due, because they do not render an equal thing, that is, they do not render as much as has been received, namely:

1. religion (to which, sin being supposed, penance is added) toward God;

2. piety toward parents;

3. observance toward those constituted in dignity;

B. others fall short because they do not render a strict due which is owed by law, but a moral due which is owed from the honesty of virtue, whether a) that due is necessary for the honesty of morals, either by reason of the one owing:

4. truth, by which someone shows himself to another as he is; or by reason of him to whom it is owed:

5. gratitude, by which someone compensates another in goods; and

6. vindication, in evils; — or b) it is a due insofar as it only contributes to greater honesty of morals, such as

7. liberality, to which mercy is akin,

8. affability, and certain others which could be called by the general name equity.¹

¹ Here, ad 3. This equity is not taken in the same sense as epikeia, which is special equity pertaining to legal justice. Concerning this it was said in the introduction on Laws, n. 286-287, and it will be said below, n. 891.

Therefore those virtues are rightly said to be annexed to justice.