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Objection 1: It would seem that the fruits of the Holy Ghost are
not contrary to the works of the flesh, which the Apostle enumerates
(Gal. 5:19, seqq.). Because contraries are in the same
genus. But the works of the flesh are not called fruits. Therefore
the fruits of the Spirit are not contrary to them.
Objection 2: Further, one thing has a contrary. Now the Apostle
mentions more works of the flesh than fruits of the Spirit. Therefore
the fruits of the Spirit and the works of the flesh are not contrary to
one another.
Objection 3: Further, among the fruits of the Spirit, the first
place is given to charity, joy, and peace: to which, fornication,
uncleanness, and immodesty, which are the first of the works of the
flesh are not opposed. Therefore the fruits of the Spirit are not
contrary to the works of the flesh.
On the contrary, The Apostle says (Gal. 5:17) that "the
flesh lusteth against the spirit, and the spirit against the flesh."
I answer that, The works of the flesh and the fruits of the Spirit
may be taken in two ways. First, in general: and in this way the
fruits of the Holy Ghost considered in general are contrary to the
works of the flesh. Because the Holy Ghost moves the human mind to
that which is in accord with reason, or rather to that which surpasses
reason: whereas the fleshly, viz. the sensitive, appetite draws man
to sensible goods which are beneath him. Wherefore, since upward and
downward are contrary movements in the physical order, so in human
actions the works of the flesh are contrary to the fruits of the
Spirit.
Secondly, both fruits and fleshly works as enumerated may be
considered singly, each according to its specific nature. And in this
they are not of necessity contrary each to each: because, as stated
above (Article 3, ad 4), the Apostle did not intend to enumerate
all the works, whether spiritual or carnal. However, by a kind of
adaptation, Augustine, commenting on Gal. 5:22,23,
contrasts the fruits with the carnal works, each to each. Thus "to
fornication, which is the love of satisfying lust outside lawful
wedlock, we may contrast charity, whereby the soul is wedded to God:
wherein also is true chastity. By uncleanness we must understand
whatever disturbances arise from fornication: and to these the joy of
tranquillity is opposed. Idolatry, by reason of which war was waged
against the Gospel of God, is opposed to peace. Against
witchcrafts, enmities, contentions, emulations, wraths and
quarrels, there is longsuffering, which helps us to bear the evils
inflicted on us by those among whom we dwell; while kindness helps us
to cure those evils; and goodness, to forgive them. In contrast to
heresy there is faith; to envy, mildness; to drunkenness and
revellings, contingency."
Reply to Objection 1: That which proceeds from a tree against the
tree's nature, is not called its fruit, but rather its corruption.
And since works of virtue are connatural to reason, while works of
vice are contrary to nature, therefore it is that works of virtue are
called fruits, but not so works of vice.
Reply to Objection 2: "Good happens in one way, evil in all
manner of ways," as Dionysius says (Div. Nom. iv): so that to
one virtue many vices are contrary. Consequently we must not be
surprised if the works of the flesh are more numerous than the fruits of
the spirit.
The Reply to the Third Objection is clear from what has been said.
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