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Objection 1: It would seem that the fruits do not differ from the
beatitudes. For the beatitudes are assigned to the gifts, as stated
above (Question 69, Article 1, ad 1). But the gifts perfect
man in so far as he is moved by the Holy Ghost. Therefore the
beatitudes themselves are fruits of the Holy Ghost.
Objection 2: Further, as the fruit of eternal life is to future
beatitude which is that of actual possession, so are the fruits of the
present life to the beatitudes of the present life, which are based on
hope. Now the fruit of eternal life is identified with future
beatitude. Therefore the fruits of the present life are the
beatitudes.
Objection 3: Further, fruit is essentially something ultimate and
delightful. Now this is the very nature of beatitude, as stated above
(Question 3, Article 1; Question 4, Article 1). Therefore
fruit and beatitude have the same nature, and consequently should not
be distinguished from one another.
On the contrary, Things divided into different species, differ from
one another. But fruits and beatitudes are divided into different
parts, as is clear from the way in which they are enumerated.
Therefore the fruits differ from the beatitudes.
I answer that, More is required for a beatitude than for a fruit.
Because it is sufficient for a fruit to be something ultimate and
delightful; whereas for a beatitude, it must be something perfect and
excellent. Hence all the beatitudes may be called fruits, but not
vice versa. For the fruits are any virtuous deeds in which one
delights: whereas the beatitudes are none but perfect works, and
which, by reason of their perfection, are assigned to the gifts rather
than to the virtues, as already stated (Question 69, Article 1,
ad 1).
Reply to Objection 1: This argument proves the beatitudes to be
fruits, but not that all the fruits are beatitudes.
Reply to Objection 2: The fruit of eternal life is ultimate and
perfect simply: hence it nowise differs from future beatitude. On the
other hand the fruits of the present life are not simply ultimate and
perfect; wherefore not all the fruits are beatitudes.
Reply to Objection 3: More is required for a beatitude than for a
fruit, as stated.
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