Part II (Pars Prima Secundae) Part 104 (2/2)
Objection 1: It would seem that the gifts are not necessary to man for salvation. Because the gifts are ordained to a perfection surpa.s.sing the ordinary perfection of virtue. Now it is not necessary for man's salvation that he should attain to a perfection surpa.s.sing the ordinary standard of virtue; because such perfection falls, not under the precept, but under a counsel. Therefore the gifts are not necessary to man for salvation.
Obj. 2: Further, it is enough, for man's salvation, that he behave well in matters concerning G.o.d and matters concerning man. Now man's behavior to G.o.d is sufficiently directed by the theological virtues; and his behavior towards men, by the moral virtues. Therefore gifts are not necessary to man for salvation.
Obj. 3: Further, Gregory says (Moral. ii, 26) that ”the Holy Ghost gives wisdom against folly, understanding against dullness, counsel against rashness, fort.i.tude against fears, knowledge against ignorance, piety against hardness of our heart, and fear against pride.” But a sufficient remedy for all these things is to be found in the virtues. Therefore the gifts are not necessary to man for salvation.
_On the contrary,_ Of all the gifts, wisdom seems to be the highest, and fear the lowest. Now each of these is necessary for salvation: since of wisdom it is written (Wis. 7:28): ”G.o.d loveth none but him that dwelleth with wisdom”; and of fear (Ecclus. 1:28): ”He that is without fear cannot be justified.” Therefore the other gifts that are placed between these are also necessary for salvation.
_I answer that,_ As stated above (A. 1), the gifts are perfections of man, whereby he is disposed so as to be amenable to the promptings of G.o.d. Wherefore in those matters where the prompting of reason is not sufficient, and there is need for the prompting of the Holy Ghost, there is, in consequence, need for a gift.
Now man's reason is perfected by G.o.d in two ways: first, with its natural perfection, to wit, the natural light of reason; secondly, with a supernatural perfection, to wit, the theological virtues, as stated above (Q. 62, A. 1). And, though this latter perfection is greater than the former, yet the former is possessed by man in a more perfect manner than the latter: because man has the former in his full possession, whereas he possesses the latter imperfectly, since we love and know G.o.d imperfectly. Now it is evident that anything that has a nature or a form or a virtue perfectly, can of itself work according to them: not, however, excluding the operation of G.o.d, Who works inwardly in every nature and in every will. On the other hand, that which has a nature, or form, or virtue imperfectly, cannot of itself work, unless it be moved by another. Thus the sun which possesses light perfectly, can s.h.i.+ne by itself; whereas the moon which has the nature of light imperfectly, sheds only a borrowed light. Again, a physician, who knows the medical art perfectly, can work by himself; but his pupil, who is not yet fully instructed, cannot work by himself, but needs to receive instructions from him.
Accordingly, in matters subject to human reason, and directed to man's connatural end, man can work through the judgment of his reason. If, however, even in these things man receive help in the shape of special promptings from G.o.d, this will be out of G.o.d's superabundant goodness: hence, according to the philosophers, not every one that had the acquired moral virtues, had also the heroic or divine virtues. But in matters directed to the supernatural end, to which man's reason moves him, according as it is, in a manner, and imperfectly, informed by the theological virtues, the motion of reason does not suffice, unless it receive in addition the prompting or motion of the Holy Ghost, according to Rom. 8:14, 17: ”Whosoever are led by the Spirit of G.o.d, they are sons of G.o.d ... and if sons, heirs also”: and Ps. 142:10: ”Thy good Spirit shall lead me into the right land,” because, to wit, none can receive the inheritance of that land of the Blessed, except he be moved and led thither by the Holy Ghost. Therefore, in order to accomplish this end, it is necessary for man to have the gift of the Holy Ghost.
Reply Obj. 1: The gifts surpa.s.s the ordinary perfection of the virtues, not as regards the kind of works (as the counsels surpa.s.s the commandments), but as regards the manner of working, in respect of man being moved by a higher principle.
Reply Obj. 2: By the theological and moral virtues, man is not so perfected in respect of his last end, as not to stand in continual need of being moved by the yet higher promptings of the Holy Ghost, for the reason already given.
Reply Obj. 3: Whether we consider human reason as perfected in its natural perfection, or as perfected by the theological virtues, it does not know all things, nor all possible things. Consequently it is unable to avoid folly and other like things mentioned in the objection. G.o.d, however, to Whose knowledge and power all things are subject, by His motion safeguards us from all folly, ignorance, dullness of mind and hardness of heart, and the rest. Consequently the gifts of the Holy Ghost, which make us amenable to His promptings, are said to be given as remedies to these defects.
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THIRD ARTICLE [I-II, Q. 68, Art. 3]
Whether the Gifts of the Holy Ghost Are Habits?
Objection 1: It would seem that the gifts of the Holy Ghost are not habits. Because a habit is a quality abiding in man, being defined as ”a quality difficult to remove,” as stated in the _Predicaments_ (Categor. vi). Now it is proper to Christ that the gifts of the Holy Ghost rest in Him, as stated in Isa. 11:2, 3: ”He upon Whom thou shalt see the Spirit descending and remaining upon Him, He it is that baptizeth”; on which words Gregory comments as follows (Moral. ii, 27): ”The Holy Ghost comes upon all the faithful; but, in a singular way, He dwells always in the Mediator.” Therefore the gifts of the Holy Ghost are not habits.
Obj. 2: Further, the gifts of the Holy Ghost perfect man according as he is moved by the Spirit of G.o.d, as stated above (AA. 1, 2). But in so far as man is moved by the Spirit of G.o.d, he is somewhat like an instrument in His regard. Now to be perfected by a habit is befitting, not an instrument, but a princ.i.p.al agent. Therefore the gifts of the Holy Ghost are not habits.
Obj. 3: Further, as the gifts of the Holy Ghost are due to Divine inspiration, so is the gift of prophecy. Now prophecy is not a habit: for ”the spirit of prophecy does not always reside in the prophets,”
as Gregory states (Hom. i in Ezechiel). Neither, therefore, are the gifts of the Holy Ghost.
_On the contrary,_ Our Lord in speaking of the Holy Ghost said to His disciples (John 14:17): ”He shall abide with you, and shall be in you.” Now the Holy Ghost is not in a man without His gifts. Therefore His gifts abide in man. Therefore they are not merely acts or pa.s.sions but abiding habits.
_I answer that,_ As stated above (A. 1), the gifts are perfections of man, whereby he becomes amenable to the promptings of the Holy Ghost.
Now it is evident from what has been already said (Q. 56, A. 4; Q.
58, A. 2), that the moral virtues perfect the appet.i.tive power according as it partakes somewhat of the reason, in so far, to wit, as it has a natural apt.i.tude to be moved by the command of reason.
Accordingly the gifts of the Holy Ghost, as compared with the Holy Ghost Himself, are related to man, even as the moral virtues, in comparison with the reason, are related to the appet.i.tive power. Now the moral virtues are habits, whereby the powers of appet.i.te are disposed to obey reason promptly. Therefore the gifts of the Holy Ghost are habits whereby man is perfected to obey readily the Holy Ghost.
Reply Obj. 1: Gregory solves this objection (Moral. ii, 27) by saying that ”by those gifts without which one cannot obtain life, the Holy Ghost ever abides in all the elect, but not by His other gifts.” Now the seven gifts are necessary for salvation, as stated above (A. 2).
Therefore, with regard to them, the Holy Ghost ever abides in holy men.
Reply Obj. 2: This argument holds, in the case of an instrument which has no faculty of action, but only of being acted upon. But man is not an instrument of that kind; for he is so acted upon, by the Holy Ghost, that he also acts himself, in so far as he has a free-will.
Therefore he needs a habit.
Reply Obj. 3: Prophecy is one of those gifts which are for the manifestation of the Spirit, not for the necessity of salvation: hence the comparison fails.
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FOURTH ARTICLE [I-II, Q. 68, Art. 4]
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