Summa Theologica Part II (Pars Prima Secundae) Part 105

Whether the Seven Gifts of the Holy Ghost Are Suitably Enumerated?

Objection 1: It would seem that seven gifts of the Holy Ghost are unsuitably enumerated. For in that enumeration four are set down corresponding to the intellectual virtues, viz. wisdom, understanding, knowledge, and counsel, which corresponds to prudence; whereas nothing is set down corresponding to art, which is the fifth intellectual virtue. Moreover, something is included corresponding to justice, viz. piety, and something corresponding to fort.i.tude, viz.

the gift of fort.i.tude; while there is nothing to correspond to temperance. Therefore the gifts are enumerated insufficiently.

Obj. 2: Further, piety is a part of justice. But no part of fort.i.tude is a.s.signed to correspond thereto, but fort.i.tude itself. Therefore justice itself, and not piety, ought to have been set down.

Obj. 3: Further, the theological virtues, more than any, direct us to G.o.d. Since, then, the gifts perfect man according as he is moved by G.o.d, it seems that some gifts, corresponding to the theological virtues, should have been included.

Obj. 4: Further, even as G.o.d is an object of fear, so is He of love, of hope, and of joy. Now love, hope, and joy are pa.s.sions condivided with fear. Therefore, as fear is set down as a gift, so ought the other three.

Obj. 5: Further, wisdom is added in order to direct understanding; counsel, to direct fort.i.tude; knowledge, to direct piety. Therefore, some gift should have been added for the purpose of directing fear.

Therefore the seven gifts of the Holy Ghost are unsuitably enumerated.

_On the contrary,_ stands the authority of Holy Writ (Isa. 11:2, 3).

_I answer that,_ As stated above (A. 3), the gifts are habits perfecting man so that he is ready to follow the promptings of the Holy Ghost, even as the moral virtues perfect the appet.i.tive powers so that they obey the reason. Now just as it is natural for the appet.i.tive powers to be moved by the command of reason, so it is natural for all the forces in man to be moved by the instinct of G.o.d, as by a superior power. Therefore whatever powers in man can be the principles of human actions, can also be the subjects of gifts, even as they are virtues; and such powers are the reason and appet.i.te.

Now the reason is speculative and practical: and in both we find the apprehension of truth (which pertains to the discovery of truth), and judgment concerning the truth. Accordingly, for the apprehension of truth, the speculative reason is perfected by _understanding;_ the practical reason, by _counsel._ In order to judge aright, the speculative reason is perfected by _wisdom_; the practical reason by _knowledge._ The appet.i.tive power, in matters touching a man's relations to another, is perfected by _piety;_ in matters touching himself, it is perfected by _fort.i.tude_ against the fear of dangers; and against inordinate l.u.s.t for pleasures, by _fear,_ according to Prov. 15:27: "By the fear of the Lord every one declineth from evil,"

and Ps. 118:120: "Pierce Thou my flesh with Thy fear: for I am afraid of Thy judgments." Hence it is clear that these gifts extend to all those things to which the virtues, both intellectual and moral, extend.

Reply Obj. 1: The gifts of the Holy Ghost perfect man in matters concerning a good life: whereas art is not directed to such matters, but to external things that can be made, since art is the right reason, not about things to be done, but about things to be made (Ethic. vi, 4). However, we may say that, as regards the infusion of the gifts, the art is on the part of the Holy Ghost, Who is the princ.i.p.al mover, and not on the part of men, who are His organs when He moves them. The gift of fear corresponds, in a manner, to temperance: for just as it belongs to temperance, properly speaking, to restrain man from evil pleasures for the sake of the good appointed by reason, so does it belong to the gift of fear, to withdraw man from evil pleasures through fear of G.o.d.

Reply Obj. 2: Justice is so called from the rect.i.tude of the reason, and so it is more suitably called a virtue than a gift. But the name of piety denotes the reverence which we give to our father and to our country. And since G.o.d is the Father of all, the worship of G.o.d is also called piety, as Augustine states (De Civ. Dei x, 1). Therefore the gift whereby a man, through reverence for G.o.d, works good to all, is fittingly called piety.

Reply Obj. 3: The mind of man is not moved by the Holy Ghost, unless in some way it be united to Him: even as the instrument is not moved by the craftsman, unless there by contact or some other kind of union between them. Now the primal union of man with G.o.d is by faith, hope and charity: and, consequently, these virtues are presupposed to the gifts, as being their roots. Therefore all the gifts correspond to these three virtues, as being derived therefrom.

Reply Obj. 4: Love, hope and joy have good for their object. Now G.o.d is the Sovereign Good: wherefore the names of these pa.s.sions are transferred to the theological virtues which unite man to G.o.d. On the other hand, the object of fear is evil, which can nowise apply to G.o.d: hence fear does not denote union with G.o.d, but withdrawal from certain things through reverence for G.o.d. Hence it does not give its name to a theological virtue, but to a gift, which withdraws us from evil, for higher motives than moral virtue does.

Reply Obj. 5: Wisdom directs both the intellect and the affections of man. Hence two gifts are set down as corresponding to wisdom as their directing principle; on the part of the intellect, the gift of understanding; on the part of the affections, the gift of fear.

Because the princ.i.p.al reason for fearing G.o.d is taken from a consideration of the Divine excellence, which wisdom considers.

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FIFTH ARTICLE [I-II, Q. 68, Art. 5]

Whether the Gifts of the Holy Ghost Are Connected?

Objection 1: It would seem that the gifts are not connected, for the Apostle says (1 Cor. 12:8): "To one ... by the Spirit, is given the word of wisdom, and to another, the word of knowledge, according to the same Spirit." Now wisdom and knowledge are reckoned among the gifts of the Holy Ghost. Therefore the gifts of the Holy Ghost are given to divers men, and are not connected together in the same man.

Obj. 2: Further, Augustine says (De Trin. xiv, 1) that "many of the faithful have not knowledge, though they have faith." But some of the gifts, at least the gift of fear, accompany faith. Therefore it seems that the gifts are not necessarily connected together in one and the same man.

Obj. 3: Further, Gregory says (Moral. i) that wisdom "is of small account if it lack understanding, and understanding is wholly useless if it be not based upon wisdom ... Counsel is worthless, when the strength of fort.i.tude is lacking thereto ... and fort.i.tude is very weak if it be not supported by counsel ... Knowledge is nought if it hath not the use of piety ... and piety is very useless if it lack the discernment of knowledge ... and a.s.suredly, unless it has these virtues with it, fear itself rises up to the doing of no good action": from which it seems that it is possible to have one gift without another. Therefore the gifts of the Holy Ghost are not connected.

_On the contrary,_ Gregory prefaces the pa.s.sage above quoted, with the following remark: "It is worthy of note in this feast of Job's sons, that by turns they fed one another." Now the sons of Job, of whom he is speaking, denote the gifts of the Holy Ghost. Therefore the gifts of the Holy Ghost are connected together by strengthening one another.

_I answer that,_ The true answer to this question is easily gathered from what has been already set down. For it has been stated (A. 3) that as the powers of the appet.i.te are disposed by the moral virtues as regards the governance of reason, so all the powers of the soul are disposed by the gifts as regards the motion of the Holy Ghost.

Now the Holy Ghost dwells in us by charity, according to Rom. 5:5: "The charity of G.o.d is poured forth in our hearts by the Holy Ghost, Who is given to us," even as our reason is perfected by prudence.

Wherefore, just as the moral virtues are united together in prudence, so the gifts of the Holy Ghost are connected together in charity: so that whoever has charity has all the gifts of the Holy Ghost, none of which can one possess without charity.

Reply Obj. 1: Wisdom and knowledge can be considered in one way as gratuitous graces, in so far, to wit, as man so far abounds in the knowledge of things Divine and human, that he is able both to instruct the believer and confound the unbeliever. It is in this sense that the Apostle speaks, in this pa.s.sage, about wisdom and knowledge: hence he mentions pointedly the "word" of wisdom and the "word" of knowledge. They may be taken in another way for the gifts of the Holy Ghost: and thus wisdom and knowledge are nothing else but perfections of the human mind, rendering it amenable to the promptings of the Holy Ghost in the knowledge of things Divine and human. Consequently it is clear that these gifts are in all who are possessed of charity.

Reply Obj. 2: Augustine is speaking there of knowledge, while expounding the pa.s.sage of the Apostle quoted above (Obj. 1): hence he is referring to knowledge, in the sense already explained, as a gratuitous grace. This is clear from the context which follows: "For it is one thing to know only what a man must believe in order to gain the blissful life, which is no other than eternal life; and another, to know how to impart this to G.o.dly souls, and to defend it against the unG.o.dly, which latter the Apostle seems to have styled by the proper name of knowledge."

Reply Obj. 3: Just as the connection of the cardinal virtues is proved in one way from the fact that one is, in a manner, perfected by another, as stated above (Q. 65, A. 1); so Gregory wishes to prove the connection of the gifts, in the same way, from the fact that one cannot be perfect without the other. Hence he had already observed that "each particular virtue is to the last degree dest.i.tute, unless one virtue lend its support to another." We are therefore not to understand that one gift can be without another; but that if understanding were without wisdom, it would not be a gift; even as temperance, without justice, would not be a virtue.

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SIXTH ARTICLE [I-II, Q. 68, Art. 6]

Whether the Gifts of the Holy Ghost Remain in Heaven?

Objection 1: It would seem that the gifts of the Holy Ghost do not remain in heaven. For Gregory says (Moral. ii, 26) that by means of His sevenfold gift the "Holy Ghost instructs the mind against all temptations." Now there will be no temptations in heaven, according to Isa. 11:9: "They shall not hurt, nor shall they kill in all My holy mountain." Therefore there will be no gifts of the Holy Ghost in heaven.

Obj. 2: Further, the gifts of the Holy Ghost are habits, as stated above (A. 3). But habits are of no use, where their acts are impossible. Now the acts of some gifts are not possible in heaven; for Gregory says (Moral. i, 15) that "understanding ... penetrates the truths heard ... counsel ... stays us from acting rashly . .

. fort.i.tude ... has no fear of adversity ... piety satisfies the inmost heart with deeds of mercy," all of which are incompatible with the heavenly state. Therefore these gifts will not remain in the state of glory.

Obj. 3: Further, some of the gifts perfect man in the contemplative life, e.g. wisdom and understanding: and some in the active life, e.g. piety and fort.i.tude. Now the active life ends with this as Gregory states (Moral. vi). Therefore not all the gifts of the Holy Ghost will be in the state of glory.

_On the contrary,_ Ambrose says (De Spiritu Sancto i, 20): "The city of G.o.d, the heavenly Jerusalem is not washed with the waters of an earthly river: it is the Holy Ghost, of Whose outpouring we but taste, Who, proceeding from the Fount of life, seems to flow more abundantly in those celestial spirits, a seething torrent of sevenfold heavenly virtue."

_I answer that,_ We may speak of the gifts in two ways: first, as to their essence; and thus they will be most perfectly in heaven, as may be gathered from the pa.s.sage of Ambrose, just quoted. The reason for this is that the gifts of the Holy Ghost render the human mind amenable to the motion of the Holy Ghost: which will be especially realized in heaven, where G.o.d will be "all in all" (1 Cor. 15:28), and man entirely subject unto Him. Secondly, they may be considered as regards the matter about which their operations are: and thus, in the present life they have an operation about a matter, in respect of which they will have no operation in the state of glory. Considered in this way, they will not remain in the state of glory; just as we have stated to be the case with regard to the cardinal virtues (Q.

67, A. 1).

Reply Obj. 1: Gregory is speaking there of the gifts according as they are compatible with the present state: for it is thus that they afford us protection against evil temptations. But in the state of glory, where all evil will have ceased, we shall be perfected in good by the gifts of the Holy Ghost.

Reply Obj. 2: Gregory, in almost every gift, includes something that pa.s.ses away with the present state, and something that remains in the future state. For he says that "wisdom strengthens the mind with the hope and certainty of eternal things"; of which two, hope pa.s.ses, and certainty remains. Of understanding, he says "that it penetrates the truths heard, refreshing the heart and enlightening its darkness," of which, hearing pa.s.ses away, since "they shall teach no more every man ... his brother" (Jer. 31:3, 4); but the enlightening of the mind remains. Of counsel he says that it "prevents us from being impetuous," which is necessary in the present life; and also that "it makes the mind full of reason," which is necessary even in the future state. Of fort.i.tude he says that it "fears not adversity," which is necessary in the present life; and further, that it "sets before us the viands of confidence," which remains also in the future life.

With regard to knowledge he mentions only one thing, viz. that "she overcomes the void of ignorance," which refers to the present state.

When, however, he adds "in the womb of the mind," this may refer figuratively to the fulness of knowledge, which belongs to the future state. Of piety he says that "it satisfies the inmost heart with deeds of mercy." These words taken literally refer only to the present state: yet the inward regard for our neighbor, signified by "the inmost heart," belongs also to the future state, when piety will achieve, not works of mercy, but fellowship of joy. Of fear he says that "it oppresses the mind, lest it pride itself in present things,"

which refers to the present state, and that "it strengthens it with the meat of hope for the future," which also belongs to the present state, as regards hope, but may also refer to the future state, as regards being "strengthened" for things we hope are here, and obtain there.

Reply Obj. 3: This argument considers the gifts as to their matter.

For the matter of the gifts will not be the works of the active life; but all the gifts will have their respective acts about things pertaining to the contemplative life, which is the life of heavenly bliss.

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SEVENTH ARTICLE [I-II, Q. 68, Art. 7]

Whether the Gifts Are Set Down by Isaias in Their Order of Dignity?

Objection 1: It would seem that the gifts are not set down by Isaias in their order of dignity. For the princ.i.p.al gift is, seemingly, that which, more than the others, G.o.d requires of man. Now G.o.d requires of man fear, more than the other gifts: for it is written (Deut. 10:12): "And now, Israel, what doth the Lord thy G.o.d require of thee, but that thou fear the Lord thy G.o.d?" and (Malachi 1:6): "If ... I be a master, where is My fear?" Therefore it seems that fear, which is mentioned last, is not the lowest but the greatest of the gifts.

Obj. 2: Further, piety seems to be a kind of common good; since the Apostle says (1 Tim. 4:8): "Piety [Douay: 'G.o.dliness'] is profitable to all things." Now a common good is preferable to particular goods.

Therefore piety, which is given the last place but one, seems to be the most excellent gift.

Obj. 3: Further, knowledge perfects man's judgment, while counsel pertains to inquiry. But judgment is more excellent than inquiry.

Therefore knowledge is a more excellent gift than counsel; and yet it is set down as being below it.

Obj. 4: Further, fort.i.tude pertains to the appet.i.tive power, while science belongs to reason. But reason is a more excellent power than the appet.i.te. Therefore knowledge is a more excellent gift than fort.i.tude; and yet the latter is given the precedence. Therefore the gifts are not set down in their order of dignity.

_On the contrary,_ Augustine says [*De Serm. Dom. in Monte i, 4]: "It seems to me that the sevenfold operation of the Holy Ghost, of which Isaias speaks, agrees in degrees and expression with these" (of which we read in Matt. 5:3): "but there is a difference of order, for there" (viz. in Isaias) "the enumeration begins with the more excellent gifts, here, with the lower gifts."

_I answer that,_ The excellence of the gifts can be measured in two ways: first, simply, viz. by comparison to their proper acts as proceeding from their principles; secondly, relatively, viz. by comparison to their matter. If we consider the excellence of the gifts simply, they follow the same rule as the virtues, as to their comparison one with another; because the gifts perfect man for all the acts of the soul's powers, even as the virtues do, as stated above (A. 4). Hence, as the intellectual virtues have the precedence of the moral virtues, and among the intellectual virtues, the contemplative are preferable to the active, viz. wisdom, understanding and science to prudence and art (yet so that wisdom stands before understanding, and understanding before science, and prudence and synesis before eubulia): so also among the gifts, wisdom, understanding, knowledge, and counsel are more excellent than piety, fort.i.tude, and fear; and among the latter, piety excels fort.i.tude, and fort.i.tude fear, even as justice surpa.s.ses fort.i.tude, and fort.i.tude temperance. But in regard to their matter, fort.i.tude and counsel precede knowledge and piety: because fort.i.tude and counsel are concerned with difficult matters, whereas piety and knowledge regard ordinary matters. Consequently the excellence of the gifts corresponds with the order in which they are enumerated; but so far as wisdom and understanding are given the preference to the others, their excellence is considered simply, while, so far, as counsel and fort.i.tude are preferred to knowledge and piety, it is considered with regard to their matter.