Obj. 3:  Further, fruit is essentially something ultimate and delightful.  Now this is the very nature of beatitude, as stated above (Q. 3, A. 1; Q. 4, A. 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 (Q. 69, A. 1, ad 1).

Reply Obj. 1:  This argument proves the beatitudes to be fruits, but not that all the fruits are beatitudes.

Reply Obj. 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 Obj. 3:  More is required for a beatitude than for a fruit, as stated. ________________________

THIRD ARTICLE [I-II, Q. 70, Art. 3]

Whether the Fruits Are Suitably Enumerated by the Apostle?

Objection 1:  It would seem that the fruits are unsuitably enumerated by the Apostle (Gal. 5:22, 23).  Because, elsewhere, he says that there is only one fruit of the present life; according to Rom. 6:22:  “You have your fruit unto sanctification.”  Moreover it is written (Isa. 27:9):  “This is all the fruit . . . that the sin . . . be taken away.”  Therefore we should not reckon twelve fruits.

Obj. 2:  Further, fruit is the product of spiritual seed, as stated (A. 1).  But Our Lord mentions (Matt. 13:23) a threefold fruit as growing from a spiritual seed in a good ground, viz. “hundredfold, sixtyfold,” and “thirtyfold.”  Therefore one should not reckon twelve fruits.

Obj. 3:  Further, the very nature of fruit is to be something ultimate and delightful.  But this does not apply to all the fruits mentioned by the Apostle:  for patience and long-suffering seem to imply a painful object, while faith is not something ultimate, but rather something primary and fundamental.  Therefore too many fruits are enumerated.

Obj. 4:  On the other hand, It seems that they are enumerated insufficiently and incompletely.  For it has been stated (A. 2) that all the beatitudes may be called fruits; yet not all are mentioned here.  Nor is there anything corresponding to the acts of wisdom, and of many other virtues.  Therefore it seems that the fruits are insufficiently enumerated.