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Objection 1: It would seem that the gifts are not necessary to man
for salvation. Because the gifts are ordained to a perfection
surpassing the ordinary perfection of virtue. Now it is not necessary
for man's salvation that he should attain to a perfection surpassing
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.
Objection 2: Further, it is enough, for man's salvation, that he
behave well in matters concerning God and matters concerning man. Now
man's behavior to God 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.
Objection 3: Further, Gregory says (Moral. ii, 26) that
"the Holy Ghost gives wisdom against folly, understanding against
dullness, counsel against rashness, fortitude 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): "God 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 (Article 1), the gifts are
perfections of man, whereby he is disposed so as to be amenable to the
promptings of God. 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 God 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 (Question 62, Article 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 God 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 God, 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
shine 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 God, this will be out of God'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 Rm. 8:14,17: "Whosoever
are led by the Spirit of God, they are sons of God . . . 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 to Objection 1: The gifts surpass the ordinary perfection of
the virtues, not as regards the kind of works (as the counsels surpass
the commandments), but as regards the manner of working, in respect
of man being moved by a higher principle.
Reply to Objection 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 to Objection 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. God, 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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