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.
Now man's reason is perfected by God in two ways: first, with its
natural perfection, to wit, the natural light of reason; secondly,
with a supernatural perfection, to wit, the theological virtues, as
stated above (Q. 62, A. 1). And, though this latter perfection is
greater than the former, yet the former is possessed by man in a more
perfect manner than the latter: because man has the former in his
full possession, whereas he possesses the latter imperfectly, since
we love and know God imperfectly. Now it is evident that anything
that has a nature or a form or a virtue perfectly, can of itself work
according to them: not, however, excluding the operation of God, Who
works inwardly in every nature and in every will. On the other hand,
that which has a nature, or form, or virtue imperfectly, cannot of
itself work, unless it be moved by another. Thus the sun which
possesses light perfectly, can shine by itself; whereas the moon
which has the nature of light imperfectly, sheds only a borrowed
light. Again, a physician, who knows the medical art perfectly, can
work by himself; but his pupil, who is not yet fully instructed,
cannot work by himself, but needs to receive instructions from him.
Accordingly, in matters subject to human reason, and directed to
man's connatural end, man can work through the judgment of his
reason. If, however, even in these things man receive help in the
shape of special promptings from God, this will be out of God's
superabundant goodness: hence, according to the philosophers, not
every one that had the acquired moral virtues, had also the heroic or
divine virtues. But in matters directed to the supernatural end, to
which man's reason moves him, according as it is, in a manner, and
imperfectly, informed by the theological virtues, the motion of
reason does not suffice, unless it receive in addition the prompting
or motion of the Holy Ghost, according to Rom. 8:14, 17: "Whosoever
are led by the Spirit of God, they are sons of God . . . and if sons,
heirs also": and Ps. 142:10: "Thy good Spirit shall lead me into the
right land," because, to wit, none can receive the inheritance of
that land of the Blessed, except he be moved and led thither by the
Holy Ghost. Therefore, in order to accomplish this end, it is
necessary for man to have the gift of the Holy Ghost.
Reply Obj. 1: The gifts surpass the ordinary perfection of the
virtues, not as regards the kind of works (as the counsels surpass
the commandments), but as regards the manner of working, in respect
of man being moved by a higher principle.
Reply Obj. 2: By the theological and moral virtues, man is not so
perfected in respect of his last end, as not to stand in continual
need of being moved by the yet higher promptings of the Holy Ghost,
for the reason already given.
Reply Obj. 3: Whether we consider human reason as perfected in its
natural perfection, or as perfected by the theological virtues, it
does not know all things, nor all possible things. Consequently it is
unable to avoid folly and other like things mentioned in the
objection. God, however, to Whose knowledge and power all things are
subject, by His motion safeguards us from all folly, ignorance,
dullness of mind and hardness of heart, and the rest. Consequently
the gifts of the Holy Ghost, which make us amenable to His
promptings, are said to be given as remedies to these defects.
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