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Objection 1: It seems that the second beatitude, "Blessed are the
meek," does not correspond to the gift of piety. For piety is the
gift corresponding to justice, to which rather belongs the fourth
beatitude, "Blessed are they that hunger and thirst after justice,"
or the fifth beatitude, "Blessed are the merciful," since as stated
above (Article 1, Objection 3), the works of mercy belong to
piety. Therefore the second beatitude does not pertain to the gift of
piety.
Objection 2: Further, the gift of piety is directed by the gift of
knowledge, which is united to it in the enumeration of the gifts
(Is. 11). Now direction and execution extend to the same
matter. Since, then, the third beatitude, "Blessed are they that
mourn," corresponds to the gift of knowledge, it seems that the
second beatitude corresponds to piety.
Objection 3: Further, the fruits correspond to the beatitudes and
gifts, as stated above (FS, Question 70, Article 2). Now
among the fruits, goodness and benignity seem to agree with piety
rather than mildness, which pertains to meekness. Therefore the
second beatitude does not correspond to the gift of piety.
On the contrary, Augustine says (De Serm. Dom. in Monte i):
"Piety is becoming to the meek."
I answer that, In adapting the beatitudes to the gifts a twofold
congruity may be observed. One is according to the order in which they
are given, and Augustine seems to have followed this: wherefore he
assigns the first beatitude to the lowest gift, namely, fear, and the
second beatitude, "Blessed are the meek," to piety, and so on.
Another congruity may be observed in keeping with the special nature of
each gift and beatitude. In this way one must adapt the beatitudes to
the gifts according to their objects and acts: and thus the fourth and
fifth beatitudes would correspond to piety, rather than the second.
Yet the second beatitude has a certain congruity with piety, inasmuch
as meekness removes the obstacles to acts of piety.
This suffices for the Reply to the First Objection.
Reply to Objection 2: Taking the beatitudes and gifts according to
their proper natures, the same beatitude must needs correspond to
knowledge and piety: but taking them according to their order,
different beatitudes correspond to them, although a certain congruity
may be observed, as stated above.
Reply to Objection 3: In the fruits goodness and benignity may be
directly ascribed to piety; and mildness indirectly in so far as it
removes obstacles to acts of piety, as stated above.
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