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Objection 1: It would seem that the beatitudes do not differ from
the virtues and gifts. For Augustine (De Serm. Dom. in Monte
i, 4) assigns the beatitudes recited by Matthew (v 3, seqq.) to
the gifts of the Holy Ghost; and Ambrose in his commentary on Luke
6:20, seqq., ascribes the beatitudes mentioned there, to the
four cardinal virtues. Therefore the beatitudes do not differ from the
virtues and gifts.
Objection 2: Further, there are but two rules of the human will:
the reason and the eternal law, as stated above (Question 19,
Article 3; Question 21, Article 1). Now the virtues perfect
man in relation to reason; while the gifts perfect him in relation to
the eternal law of the Holy Ghost, as is clear from what has been
said (Question 68, Articles 1,3, seqq.). Therefore there
cannot be anything else pertaining to the rectitude of the human will,
besides the virtues and gifts. Therefore the beatitudes do not differ
from them.
Objection 3: Further, among the beatitudes are included meekness,
justice, and mercy, which are said to be virtues. Therefore the
beatitudes do not differ from the virtues and gifts.
On the contrary, Certain things are included among the beatitudes,
that are neither virtues nor gifts, e.g. poverty, mourning, and
peace. Therefore the beatitudes differ from the virtues and gifts.
I answer that, As stated above (Question 2, Article 7;
Question 3, Article 1), happiness is the last end of human life.
Now one is said to possess the end already, when one hopes to possess
it; wherefore the Philosopher says (Ethic. i, 9) that "children
are said to be happy because they are full of hope"; and the Apostle
says (Rm. 8:24): "We are saved by hope." Again, we hope
to obtain an end, because we are suitably moved towards that end, and
approach thereto; and this implies some action. And a man is moved
towards, and approaches the happy end by works of virtue, and above
all by the works of the gifts, if we speak of eternal happiness, for
which our reason is not sufficient, since we need to be moved by the
Holy Ghost, and to be perfected with His gifts that we may obey and
follow him. Consequently the beatitudes differ from the virtues and
gifts, not as habit, but as act from habit.
Reply to Objection 1: Augustine and Ambrose assign the beatitudes
to the gifts and virtues, as acts are ascribed to habits. But the
gifts are more excellent than the cardinal virtues, as stated above
(Question 68, Article 8). Wherefore Ambrose, in explaining
the beatitudes propounded to the throng, assigns them to the cardinal
virtues, whereas Augustine, who is explaining the beatitudes
delivered to the disciples on the mountain, and so to those who were
more perfect, ascribes them to the gifts of the Holy Ghost.
Reply to Objection 2: This argument proves that no other habits,
besides the virtues and gifts, rectify human conduct.
Reply to Objection 3: Meekness is to be taken as denoting the act
of meekness: and the same applies to justice and mercy. And though
these might seem to be virtues, they are nevertheless ascribed to
gifts, because the gifts perfect man in all matters wherein the virtues
perfect him, as stated above (Question 68, Article 2).
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