Reply Obj. 1:  The imperfection of charity is accidental to it; because imperfection is not included in the nature of love.  Now although that which is accidental to a thing be withdrawn, the substance remains.  Hence the imperfection of charity being done away, charity itself is not done away.

Reply Obj. 2:  The object of charity is not knowledge itself; if it were, the charity of the wayfarer would not be the same as the charity of heaven:  its object is the thing known, which remains the same, viz.  God Himself.

Reply Obj. 3:  The reason why charity of the wayfarer cannot attain to the perfection of the charity of heaven, is a difference on the part of the cause:  for vision is a cause of love, as stated in Ethic. ix, 5:  and the more perfectly we know God, the more perfectly we love Him. ________________________

QUESTION 68

OF THE GIFTS
(In Eight Articles)

We now come to consider the Gifts; under which head there are eight points of inquiry: 

(1) Whether the Gifts differ from the virtues?

(2) Of the necessity of the Gifts?

(3) Whether the Gifts are habits?

(4) Which, and how many are they?

(5) Whether the Gifts are connected?

(6) Whether they remain in heaven?

(7) Of their comparison with one another;

(8) Of their comparison with the virtues.
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FIRST ARTICLE [I-II, Q. 68, Art. 1]

Whether the Gifts Differ from the Virtues?

Objection 1:  It would seem that the gifts do not differ from the virtues.  For Gregory commenting on Job 1:2, “There were born to him seven sons,” says (Moral. i, 12):  “Seven sons were born to us, when through the conception of heavenly thought, the seven virtues of the Holy Ghost take birth in us”:  and he quotes the words of Isa. 11:2, 3:  “And the Spirit . . . of understanding . . . shall rest upon him,” etc. where the seven gifts of the Holy Ghost are enumerated.  Therefore the seven gifts of the Holy Ghost are virtues.

Obj. 2:  Further, Augustine commenting on Matt. 12:45, “Then he goeth and taketh with him seven other spirits,” etc., says (De Quaest.  Evang. i, qu. 8):  “The seven vices are opposed to the seven virtues of the Holy Ghost,” i.e. to the seven gifts.  Now the seven vices are opposed to the seven virtues, commonly so called.  Therefore the gifts do not differ from the virtues commonly so called.

Obj. 3:  Further, things whose definitions are the same, are themselves the same.  But the definition of virtue applies to the gifts; for each gift is “a good quality of the mind, whereby we lead a good life,” etc. [Cf.  Q. 55, A. 4].  Likewise the definition of a gift can apply to the infused virtues:  for a gift is “an unreturnable giving,” according to the Philosopher (Topic. iv, 4).  Therefore the virtues and gifts do not differ from one another.