Articulus 6 Article 6 Utrum dona spiritus sancti maneant in patria Whether the gifts of the Holy Spirit remain in heaven? Ad sextum sic proceditur. Videtur quod dona spiritus sancti non maneant in patria. Dicit enim Gregorius, in II Moral., quod Spiritus Sanctus contra singula tentamenta septem donis erudit mentem. Sed in patria non erunt aliqua tentamenta; secundum illud Isaiae XI, non nocebunt et non occident in universo monte sancto meo. Ergo dona spiritus sancti non erunt in patria. Objection 1: It would seem that the gifts of the Holy Spirit do not remain in heaven. For Gregory says (Moral. ii, 26) that by means of His sevenfold gift the Holy Spirit instructs the mind against all temptations. Now there will be no temptations in heaven, according to Is. 11:9: They shall not hurt, nor shall they kill in all My holy mountain. Therefore there will be no gifts of the Holy Spirit in heaven. Praeterea, dona spiritus sancti sunt habitus quidam, ut supra dictum est. Frustra autem essent habitus, ubi actus esse non possunt. Actus autem quorundam donorum in patria esse non possunt, dicit enim Gregorius, in I Moral., quod intellectus facit audita penetrare, et consilium prohibet esse praecipitem, et fortitudo facit non metuere adversa, et pietas replet cordis viscera operibus misericordiae; haec autem non competunt statui patriae. Ergo huiusmodi dona non erunt in statu gloriae. Obj. 2: Further, the gifts of the Holy Spirit are habits, as stated above (A3). But habits are of no use, where their acts are impossible. Now the acts of some gifts are not possible in heaven; for Gregory says (Moral. i, 15) that understanding . . . penetrates the truths heard . . . counsel . . . stays us from acting rashly . . . fortitude . . . has no fear of adversity . . . piety satisfies the inmost heart with deeds of mercy, all of which are incompatible with the heavenly state. Therefore these gifts will not remain in the state of glory. Praeterea, donorum quaedam perficiunt hominem in vita contemplativa, ut sapientia et intellectus; quaedam in vita activa, ut pietas et fortitudo. Sed activa vita cum hac vita terminatur; ut Gregorius dicit, in VI Moral. Ergo in statu gloriae non erunt omnia dona spiritus sancti. Obj. 3: Further, some of the gifts perfect man in the contemplative life, e.g., wisdom and understanding: and some in the active life, e.g., piety and fortitude. Now the active life ends with this life, as Gregory states (Moral. vi). Therefore not all the gifts of the Holy Spirit will be in the state of glory. Sed contra est quod Ambrosius dicit, in libro de spiritu sancto, civitas Dei illa, Ierusalem caelestis, non meatu alicuius fluvii terrestris abluitur; sed ex vitae fonte procedens Spiritus Sanctus, cuius nos brevi satiamur haustu, in illis caelestibus spiritibus redundantius videtur affluere, pleno septem virtutum spiritualium fervens meatu. On the contrary, Ambrose says (De Spiritu Sancto i, 20): The city of God, the heavenly Jerusalem, is not washed with the waters of an earthly river: it is the Holy Spirit, of Whose outpouring we but taste, Who, proceeding from the Fount of life, seems to flow more abundantly in those celestial spirits, a seething torrent of sevenfold heavenly virtue. Respondeo dicendum quod de donis dupliciter possumus loqui. Uno modo, quantum ad essentiam donorum, et sic perfectissime erunt in patria, sicut patet per auctoritatem Ambrosii inductam. Cuius ratio est quia dona spiritus sancti perficiunt mentem humanam ad sequendam motionem spiritus sancti, quod praecipue erit in patria, quando Deus erit omnia in omnibus, ut dicitur I ad Cor. XV, et quando homo erit totaliter subditus Deo. Alio modo possunt considerari quantum ad materiam circa quam operantur, et sic in praesenti habent operationem circa aliquam materiam circa quam non habebunt operationem in statu gloriae. Et secundum hoc, non manebunt in patria, sicut supra de virtutibus cardinalibus dictum est. I answer that, We may speak of the gifts in two ways: first, as to their essence; and thus they will be most perfectly in heaven, as may be gathered from the passage of Ambrose, just quoted. The reason for this is that the gifts of the Holy Spirit render the human mind amenable to the motion of the Holy Spirit: which will be especially realized in heaven, where God will be all in all (1 Cor 15:28), and man entirely subject unto Him. Second, they may be considered as regards the matter about which their operations are: and thus, in the present life they have an operation about a matter, in respect of which they will have no operation in the state of glory. Considered in this way, they will not remain in the state of glory; just as we have stated to be the case with regard to the cardinal virtues (Q67, A1). Ad primum ergo dicendum quod Gregorius loquitur ibi de donis secundum quod competunt statui praesenti, sic enim donis protegimur contra tentamenta malorum. Sed in statu gloriae, cessantibus malis, per dona spiritus sancti perficiemur in bono. Reply Obj. 1: Gregory is speaking there of the gifts according as they are compatible with the present state: for it is thus that they afford us protection against evil temptations. But in the state of glory, where all evil will have ceased, we shall be perfected in good by the gifts of the Holy Spirit. Ad secundum dicendum quod Gregorius quasi in singulis donis ponit aliquid quod transit cum statu praesenti, et aliquid quod permanet etiam in futuro. Dicit enim quod sapientia mentem de aeternorum spe et certitudine reficit, quorum duorum spes transit, sed certitudo remanet. Et de intellectu dicit quod in eo quod audita penetrat, reficiendo cor, tenebras eius illustrat, quorum auditus transit, quia non docebit vir fratrem suum, ut dicitur Ierem. XXXI; sed illustratio mentis manebit. De consilio autem dicit quod prohibet esse praecipitem, quod est necessarium in praesenti, et iterum quod ratione animum replet, quod est necessarium etiam in futuro. De fortitudine vero dicit quod adversa non metuit, quod est necessarium in praesenti, et iterum quod confidentiae cibos apponit, quod permanet etiam in futuro. De scientia vero unum tantum ponit, scilicet quod ignorantiae ieiunium superat, quod pertinet ad statum praesentem. Sed quod addit, in ventre mentis, potest figuraliter intelligi repletio cognitionis, quae pertinet etiam ad statum futurum. De pietate vero dicit quod cordis viscera misericordiae operibus replet. Quod quidem secundum verba, pertinet tantum ad statum praesentem. Sed ipse intimus affectus proximorum, per viscera designatus, pertinet etiam ad futurum statum; in quo pietas non exhibebit misericordiae opera, sed congratulationis affectum. De timore vero dicit quod premit mentem, ne de praesentibus superbiat, quod pertinet ad statum praesentem; et quod de futuris cibo spei confortat, quod etiam pertinet ad statum praesentem, quantum ad spem; sed potest etiam ad statum futurum pertinere, quantum ad confortationem de rebus hic speratis, et ibi obtentis. Reply Obj. 2: Gregory, in almost every gift, includes something that passes away with the present state, and something that remains in the future state. For he says that wisdom strengthens the mind with the hope and certainty of eternal things; of which two, hope passes, and certainty remains. Of understanding, he says that it penetrates the truths heard, refreshing the heart and enlightening its darkness, of which, hearing passes away, since they shall teach no more every man . . . his brother (Jer 31:3,4); but the enlightening of the mind remains. Of counsel he says that it prevents us from being impetuous, which is necessary in the present life; and also that it makes the mind full of reason, which is necessary even in the future state. Of fortitude he says that it fears not adversity, which is necessary in the present life; and further, that it sets before us the viands of confidence, which remains also in the future life. With regard to knowledge he mentions only one thing, viz., that she overcomes the void of ignorance, which refers to the present state. When, however, he adds in the womb of the mind, this may refer figuratively to the fullness of knowledge, which belongs to the future state. Of piety he says that it satisfies the inmost heart with deeds of mercy. These words taken literally refer only to the present state: yet the inward regard for our neighbor, signified by the inmost heart, belongs also to the future state, when piety will achieve, not works of mercy, but fellowship of joy. Of fear he says that it oppresses the mind, lest it pride itself in present things, which refers to the present state, and that it strengthens it with the meat of hope for the future, which also belongs to the present state, as regards hope, but may also refer to the future state, as regards being strengthened for things we hope are here, and obtain there. Ad tertium dicendum quod ratio illa procedit de donis quantum ad materiam. Opera enim activae vitae non erunt materia donorum, sed omnia habebunt actus suos circa ea quae pertinent ad vitam contemplativam, quae est vita beata. Reply Obj. 3: This argument considers the gifts as to their matter. For the matter of the gifts will not be the works of the active life; but all the gifts will have their respective acts about things pertaining to the contemplative life, which is the life of heavenly bliss. Articulus 7 Article 7 Utrum dignitas donorum attenditur secundum enumerationem qua enumerantur Isaiae XI Whether the gifts are set down by Isaias in their order of dignity? Ad septimum sic proceditur. Videtur quod dignitas donorum non attenditur secundum enumerationem qua enumerantur Isaiae XI. Illud enim videtur esse potissimum in donis, quod maxime Deus ab homine requirit. Sed maxime requirit Deus ab homine timorem, dicitur enim Deut. X, et nunc, Israel, quid dominus Deus tuus petit a te, nisi ut timeas dominum Deum tuum? Et Malach. I, dicitur, si ego dominus, ubi timor meus? Ergo videtur quod timor, qui enumeratur ultimo, non sit infimum donorum, sed maximum. Objection 1: It would seem that the gifts are not set down by Isaias in their order of dignity. For the principal gift is, seemingly, that which God requires of man more than the others. Now God requires fear of man more than the other gifts: for it is written (Deut 10:12): And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God? and (Mal 1:6): If . . . I be a master, where is My fear? Therefore it seems that fear, which is mentioned last, is not the lowest but the greatest of the gifts. Praeterea, pietas videtur esse quoddam bonum universale, dicit enim apostolus, I ad Tim. IV, quod pietas ad omnia utilis est. Sed bonum universale praefertur particularibus bonis. Ergo pietas, quae penultimo enumeratur, videtur esse potissimum donorum. Obj. 2: Further, piety seems to be a kind of common good; since the Apostle says (1 Tim 4:8): Piety is profitable to all things. Now a common good is preferable to particular goods. Therefore piety, which is given the last place but one, seems to be the most excellent gift. Praeterea, scientia perficit iudicium hominis; consilium autem ad inquisitionem pertinet. Sed iudicium praeeminet inquisitioni. Ergo scientia est potius donum quam consilium, cum tamen post enumeretur. Obj. 3: Further, knowledge perfects man’s judgment, while counsel pertains to inquiry. But judgment is more excellent than inquiry. Therefore knowledge is a more excellent gift than counsel; and yet it is set down as being below it. Praeterea, fortitudo pertinet ad vim appetitivam; scientia autem ad rationem. Sed ratio est eminentior quam vis appetitiva. Ergo et scientia est eminentius donum quam fortitudo, quae tamen primo enumeratur. Non ergo dignitas donorum attenditur secundum ordinem enumerationis eorum. Obj. 4: Further, fortitude pertains to the appetitive power, while science belongs to reason. But reason is a more excellent power than the appetite. Therefore knowledge is a more excellent gift than fortitude; and yet the latter is given the precedence. Therefore the gifts are not set down in their order of dignity. Sed contra est quod Augustinus dicit, in libro de Serm. Dom. in monte, videtur mihi septiformis operatio spiritus sancti, de qua Isaias loquitur, his gradibus sententiisque congruere (de quibus fit mentio Matth. V); sed interest ordinis. Nam ibi (scilicet in Isaia) enumeratio ab excellentioribus coepit, hic vero, ab inferioribus. On the contrary, Augustine says: It seems to me that the sevenfold operation of the Holy Spirit, of which Isaias speaks, agrees in degrees and expression with these: but there is a difference of order, for there the enumeration begins with the more excellent gifts, here, with the lower gifts. Respondeo dicendum quod dignitas donorum dupliciter potest attendi, uno modo, simpliciter, scilicet per comparationem ad proprios actus prout procedunt a suis principiis; alio modo, secundum quid, scilicet per comparationem ad materiam. Simpliciter autem loquendo de dignitate donorum, eadem est ratio comparationis in ipsis et in virtutibus, quia dona ad omnes actus potentiarum animae perficiunt hominem, ad quos perficiunt virtutes, ut supra dictum est. Unde sicut virtutes intellectuales praeferuntur virtutibus moralibus; et in ipsis virtutibus intellectualibus contemplativae praeferuntur activis, ut sapientia intellectui, et scientia prudentiae et arti; ita tamen quod sapientia praefertur intellectui, et intellectus scientiae, sicut prudentia et synesis eubuliae, ita etiam in donis sapientia et intellectus, scientia et consilium, praeferuntur pietati et fortitudini et timori; in quibus etiam pietas praefertur fortitudini, et fortitudo timori, sicut iustitia fortitudini, et fortitudo temperantiae. Sed quantum ad materiam, fortitudo et consilium praeferuntur scientiae et pietati, quia scilicet fortitudo et consilium in arduis locum habent; pietas autem, et etiam scientia, in communibus. Sic igitur donorum dignitas ordini enumerationis respondet, partim quidem simpliciter, secundum quod sapientia et intellectus omnibus praeferuntur, partim autem secundum ordinem materiae, secundum quod consilium et fortitudo praeferuntur scientiae et pietati. I answer that, The excellence of the gifts can be measured in two ways: first, simply, viz., by comparison to their proper acts as proceeding from their principles; second, relatively, viz., by comparison to their matter. If we consider the excellence of the gifts simply, they follow the same rule as the virtues, as to their comparison one with another; because the gifts perfect man for all the acts of the soul’s powers, even as the virtues do, as stated above (A4). Hence, as the intellectual virtues have the precedence of the moral virtues, and among the intellectual virtues, the contemplative are preferable to the active, viz., wisdom, understanding and science to prudence and art (yet so that wisdom stands before understanding, and understanding before science, and prudence and synesis before eubulia): so also among the gifts, wisdom, understanding, knowledge, and counsel are more excellent than piety, fortitude, and fear; and among the latter, piety excels fortitude, and fortitude fear, even as justice surpasses fortitude, and fortitude temperance. But in regard to their matter, fortitude and counsel precede knowledge and piety: because fortitude and counsel are concerned with difficult matters, whereas piety and knowledge regard ordinary matters. Consequently the excellence of the gifts corresponds with the order in which they are enumerated; but so far as wisdom and understanding are given the preference to the others, their excellence is considered simply, while, so far, as counsel and fortitude are preferred to knowledge and piety, it is considered with regard to their matter. Ad primum ergo dicendum quod timor maxime requiritur quasi primordium quoddam perfectionis donorum, quia initium sapientiae timor domini, non propter hoc quod sit ceteris dignius. Prius enim est, secundum ordinem generationis, ut aliquis recedat a malo, quod fit per timorem, ut dicitur Proverb. XVI; quam quod operetur bonum, quod fit per alia dona. Reply Obj. 1: Fear is chiefly required as being the foundation, so to speak, of the perfection of the other gifts, for the fear of the Lord is the beginning of wisdom (Ps 110:10; Ecclus. 1:16), and not as though it were more excellent than the others. Because, in the order of generation, man departs from evil on account of fear (Prov 16:16), before doing good works, and which result from the other gifts. Ad secundum dicendum quod pietas non comparatur in verbis apostoli, omnibus donis Dei, sed soli corporali exercitationi, de qua praemittit quod ad modicum utilis est. Reply Obj. 2: In the words quoted from the Apostle, piety is not compared with all God’s gifts, but only with bodily exercise, of which he had said it is profitable to little. Ad tertium dicendum quod scientia etsi praeferatur consilio ratione iudicii, tamen consilium praefertur ratione materiae, nam consilium non habet locum nisi in arduis, ut dicitur in III Ethic.; sed iudicium scientiae in omnibus locum habet. Reply Obj. 3: Although knowledge stands before counsel by reason of its judgment, yet counsel is more excellent by reason of its matter: for counsel is only concerned with matters of difficulty (Ethic. iii, 3), whereas the judgment of knowledge embraces all matters. Ad quartum dicendum quod dona directiva, quae pertinent ad rationem, donis exequentibus digniora sunt, si considerentur per comparationem ad actus prout egrediuntur a potentiis, ratio enim appetitivae praeeminet, ut regulans regulato. Sed ratione materiae, adiungitur consilium fortitudini, sicut directivum exequenti, et similiter scientia pietati, quia scilicet consilium et fortitudo in arduis locum habent, scientia autem et pietas etiam in communibus. Et ideo consilium simul cum fortitudine, ratione materiae, numeratur ante scientiam et pietatem. Reply Obj. 4: The directive gifts which pertain to the reason are more excellent than the executive gifts, if we consider them in relation to their acts as proceeding from their powers, because reason transcends the appetite as a rule transcends the thing ruled. But on the part of the matter, counsel is united to fortitude as the directive power to the executive, and so is knowledge united to piety: because counsel and fortitude are concerned with matters of difficulty, while knowledge and piety are concerned with ordinary matters. Hence counsel together with fortitude, by reason of their matter, are given the preference to knowledge and piety. Articulus 8 Article 8 Utrum virtutes sint praeferendae donis Whether the virtues are more excellent than the gifts? Ad octavum sic proceditur. Videtur quod virtutes sint praeferendae donis. Dicit enim Augustinus, in XV de Trin., de caritate loquens, nullum est isto Dei dono excellentius. Solum est quod dividit inter filios regni aeterni, et filios perditionis aeternae, dantur et alia per spiritum sanctum munera, sed sine caritate nihil prosunt. Sed caritas est virtus. Ergo virtus est potior donis spiritus sancti. Objection 1: It would seem that the virtues are more excellent than the gifts. For Augustine says (De Trin. xv, 18) while speaking of charity: No gift of God is more excellent than this. It is this alone which divides the children of the eternal kingdom from the children of eternal damnation. Other gifts are bestowed by the Holy Spirit, but, without charity, they avail nothing. But charity is a virtue. Therefore a virtue is more excellent than the gifts of the Holy Spirit. Praeterea, ea quae sunt priora naturaliter, videntur esse potiora. Sed virtutes sunt priores donis spiritus sancti, dicit enim Gregorius, in II Moral., quod donum spiritus sancti in subiecta mente ante alia iustitiam, prudentiam, fortitudinem et temperantiam format, et sic eandem mentem septem mox virtutibus (idest donis) temperat, ut contra stultitiam, sapientiam; contra hebetudinem, intellectum; contra praecipitationem, consilium; contra timorem, fortitudinem; contra ignorantiam, scientiam; contra duritiam, pietatem; contra superbiam, det timorem. Ergo virtutes sunt potiores donis. Obj. 2: Further, that which is first naturally, seems to be more excellent. Now the virtues precede the gifts of the Holy Spirit; for Gregory says (Moral. ii, 26) that the gift of the Holy Spirit in the mind it works on, forms first of all justice, prudence, fortitude, temperance . . . and doth afterwards give it a temper in the seven virtues, so as against folly to bestow wisdom; against dullness, understanding; against rashness, counsel; against fear, fortitude; against ignorance, knowledge; against hardness of heart, piety; against piety, fear. Therefore the virtues are more excellent than the gifts. Praeterea, virtutibus nullus male uti potest, ut Augustinus dicit. Donis autem potest aliquis male uti, dicit enim Gregorius, in I Moral., quod hostiam nostrae precis immolamus ne sapientia elevet; ne intellectus, dum subtiliter currit, oberret; ne consilium, dum se multiplicat, confundat; ne fortitudo, dum fiduciam praebet, praecipitet; ne scientia, dum novit et non diligit, inflet; ne pietas, dum se extra rectitudinem inclinat, intorqueat; ne timor, dum plus iusto trepidat, in desperationis foveam mergat. Ergo virtutes sunt digniores donis spiritus sancti. Obj. 3: Further, Augustine says (De Lib. Arb. ii, 19) that the virtues cannot be used to evil purpose. But it is possible to make evil use of the gifts, for Gregory says (Moral. i, 18): We offer up the sacrifice of prayer . . . lest wisdom may uplift; or understanding, while it runs nimbly, deviate from the right path; or counsel, while it multiplies itself, grow into confusion; that fortitude, while it gives confidence, may not make us rash; lest knowledge, while it knows and yet loves not, may swell the mind; lest piety, while it swerves from the right line, may become distorted; and lest fear, while it is unduly alarmed, may plunge us into the pit of despair. Therefore the virtues are more excellent than the gifts of the Holy Spirit. Sed contra est quod dona dantur in adiutorium virtutum contra defectus, ut patet in auctoritate inducta; et sic videtur quod perficiant quod virtutes perficere non possunt. Sunt ergo dona potiora virtutibus. On the contrary, The gifts are bestowed to assist the virtues and to remedy certain defects, as is shown in the passage quoted (obj 2), so that, seemingly, they accomplish what the virtues cannot. Therefore the gifts are more excellent than the virtues. Respondeo dicendum quod, sicut ex supradictis patet, virtutes in tria genera distinguuntur, sunt enim quaedam virtutes theologicae, quaedam intellectuales, quaedam morales. Virtutes quidem theologicae sunt quibus mens humana Deo coniungitur; virtutes autem intellectuales sunt quibus ratio ipsa perficitur; virtutes autem morales sunt quibus vires appetitivae perficiuntur ad obediendum rationi. Dona autem spiritus sancti sunt quibus omnes vires animae disponuntur ad hoc quod subdantur motioni divinae. I answer that, As was shown above (Q58, A3; Q62, A1), there are three kinds of virtues: for some are theological, some intellectual, and some moral. The theological virtues are those whereby man’s mind is united to God; the intellectual virtues are those whereby reason itself is perfected; and the moral virtues are those which perfect the powers of appetite in obedience to the reason. On the other hand the gifts of the Holy Spirit dispose all the powers of the soul to be amenable to the Divine motion. Sic ergo eadem videtur esse comparatio donorum ad virtutes theologicas, per quas homo unitur spiritui sancto moventi; sicut virtutum moralium ad virtutes intellectuales, per quas perficitur ratio, quae est virtutum moralium motiva. Unde sicut virtutes intellectuales praeferuntur virtutibus moralibus, et regulant eas; ita virtutes theologicae praeferuntur donis spiritus sancti, et regulant ea. Unde Gregorius dicit, in I Moral., quod neque ad denarii perfectionem septem filii (idest septem dona) perveniunt, nisi in fide, spe et caritate fuerit omne quod agunt. Accordingly the gifts seem to be compared to the theological virtues, by which man is united to the Holy Spirit 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 Spirit 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. Sed si comparemus dona ad alias virtutes intellectuales vel morales, dona praeferuntur virtutibus. Quia dona perficiunt vires animae in comparatione ad spiritum sanctum moventem, virtutes autem perficiunt vel ipsam rationem, vel alias vires in ordine ad rationem. Manifestum est autem quod ad altiorem motorem oportet maiori perfectione mobile esse dispositum. Unde perfectiora sunt dona virtutibus. 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 Spirit 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. Ad primum ergo dicendum quod caritas est virtus theologica; de qua concedimus quod sit potior donis. Reply Obj. 1: Charity is a theological virtue; and such we grant to be more perfect than the gifts. Ad secundum dicendum quod aliquid est prius altero dupliciter. Uno modo, ordine perfectionis et dignitatis, sicut dilectio Dei est prior dilectione proximi. Et hoc modo dona sunt priora virtutibus intellectualibus et moralibus, posteriora vero virtutibus theologicis. Alio modo, ordine generationis seu dispositionis, sicut dilectio proximi praecedit dilectionem Dei, quantum ad actum. Et sic virtutes morales et intellectuales praecedunt dona, quia per hoc quod homo bene se habet circa rationem propriam, disponitur ad hoc quod se bene habeat in ordine ad Deum. 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. Ad tertium dicendum quod sapientia et intellectus et alia huiusmodi sunt dona spiritus sancti, secundum quod caritate informantur; quae non agit perperam, ut dicitur I ad Cor. XIII. Et ideo sapientia et intellectu et aliis huiusmodi nullus male utitur, secundum quod sunt dona spiritus sancti. Sed ad hoc quod a caritatis perfectione non recedant, unum ab altero adiuvatur. Et hoc est quod Gregorius dicere intendit. Reply Obj. 3: Wisdom and understanding and the like are gifts of the Holy Spirit, 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, insofar as they are gifts of the Holy Spirit. But, lest they depart from the perfection of charity, they assist one another. This is what Gregory means to say. Quaestio 69 Question 69 De beatitudinibus Of the Beatitudes