Accordingly the gifts seem to be compared to the theological virtues, by which man is united to the Holy Ghost his Mover, in the same way as the moral virtues are compared to the intellectual virtues, which perfect the reason, the moving principle of the moral virtues.  Wherefore as the intellectual virtues are more excellent than the moral virtues and control them, so the theological virtues are more excellent than the gifts of the Holy Ghost and regulate them.  Hence Gregory says (Moral. i, 12) that “the seven sons,” i.e. the seven gifts, “never attain the perfection of the number ten, unless all they do be done in faith, hope, and charity.”

But if we compare the gifts to the other virtues, intellectual and moral, then the gifts have the precedence of the virtues.  Because the gifts perfect the soul’s powers in relation to the Holy Ghost their Mover; whereas the virtues perfect, either the reason itself, or the other powers in relation to reason:  and it is evident that the more exalted the mover, the more excellent the disposition whereby the thing moved requires to be disposed.  Therefore the gifts are more perfect than the virtues.

Reply Obj. 1:  Charity is a theological virtue; and such we grant to be more perfect than the gifts.

Reply Obj. 2:  There are two ways in which one thing precedes another.  One is in order of perfection and dignity, as love of God precedes love of our neighbor:  and in this way the gifts precede the intellectual and moral virtues, but follow the theological virtues.  The other is the order of generation or disposition:  thus love of one’s neighbor precedes love of God, as regards the act:  and in this way moral and intellectual virtues precede the gifts, since man, through being well subordinate to his own reason, is disposed to be rightly subordinate to God.

Reply Obj. 3:  Wisdom and understanding and the like are gifts of the Holy Ghost, according as they are quickened by charity, which “dealeth not perversely” (1 Cor. 13:4).  Consequently wisdom and understanding and the like cannot be used to evil purpose, in so far as they are gifts of the Holy Ghost.  But, lest they depart from the perfection of charity, they assist one another.  This is what Gregory means to say. ________________________

QUESTION 69

OF THE BEATITUDES
(In Four Articles)

We must now consider the beatitudes:  under which head there are four points of inquiry: 

(1) Whether the beatitudes differ from the gifts and virtues?

(2) Of the rewards of the beatitudes:  whether they refer to this life?

(3) Of the number of the beatitudes;

(4) Of the fittingness of the rewards ascribed to the beatitudes.
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FIRST ARTICLE [I-II, Q. 69, Art. 1]

Whether the Beatitudes Differ from the Virtues and Gifts?

Objection 1:  It would seem that the beatitudes do not differ from the virtues and gifts.  For Augustine (De Serm.  Dom. in Monte i, 4) assigns the beatitudes recited by Matthew (v 3, seqq.) to the gifts of the Holy Ghost; and Ambrose in his commentary on Luke 6:20, seqq., ascribes the beatitudes mentioned there, to the four cardinal virtues.  Therefore the beatitudes do not differ from the virtues and gifts.