Reply Obj. 2:  The vices are opposed to the virtues, in so far as they are opposed to the good as appointed by reason; but they are opposed to the gifts, in as much as they are opposed to the Divine instinct.  For the same thing is opposed both to God and to reason, whose light flows from God.

Reply Obj. 3:  This definition applies to virtue taken in its general sense.  Consequently, if we wish to restrict it to virtue as distinguished from the gifts, we must explain the words, “whereby we lead a good life” as referring to the rectitude of life which is measured by the rule of reason.  Likewise the gifts, as distinct from infused virtue, may be defined as something given by God in relation to His motion; something, to wit, that makes man to follow well the promptings of God.

Reply Obj. 4:  Wisdom is called an intellectual virtue, so far as it proceeds from the judgment of reason:  but it is called a gift, according as its work proceeds from the Divine prompting.  The same applies to the other virtues. ________________________

SECOND ARTICLE [I-II, Q. 68, Art. 2]

Whether the Gifts Are Necessary to Man for Salvation?

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.

Obj. 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.

Obj. 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 (A. 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.