Whether the Gifts of the Holy Ghost Are Habits?
Objection 1: It would seem that the gifts of the Holy Ghost are not
habits. Because a habit is a quality abiding in man, being defined as
"a quality difficult to remove," as stated in the _Predicaments_
(Categor. vi). Now it is proper to Christ that the gifts of the Holy
Ghost rest in Him, as stated in Isa. 11:2, 3: "He upon Whom thou
shalt see the Spirit descending and remaining upon Him, He it is that
baptizeth"; on which words Gregory comments as follows (Moral. ii,
27): "The Holy Ghost comes upon all the faithful; but, in a singular
way, He dwells always in the Mediator." Therefore the gifts of the
Holy Ghost are not habits.
Obj. 2: Further, the gifts of the Holy Ghost perfect man according as
he is moved by the Spirit of God, as stated above (AA. 1, 2). But in
so far as man is moved by the Spirit of God, he is somewhat like an
instrument in His regard. Now to be perfected by a habit is
befitting, not an instrument, but a principal agent. Therefore the
gifts of the Holy Ghost are not habits.
Obj. 3: Further, as the gifts of the Holy Ghost are due to Divine
inspiration, so is the gift of prophecy. Now prophecy is not a habit:
for "the spirit of prophecy does not always reside in the prophets,"
as Gregory states (Hom. i in Ezechiel). Neither, therefore, are the
gifts of the Holy Ghost.
_On the contrary,_ Our Lord in speaking of the Holy Ghost said to His
disciples (John 14:17): "He shall abide with you, and shall be in
you." Now the Holy Ghost is not in a man without His gifts. Therefore
His gifts abide in man. Therefore they are not merely acts or
passions but abiding habits.
_I answer that,_ As stated above (A. 1), the gifts are perfections of
man, whereby he becomes amenable to the promptings of the Holy Ghost.
Now it is evident from what has been already said (Q. 56, A. 4; Q.
58, A. 2), that the moral virtues perfect the appetitive power
according as it partakes somewhat of the reason, in so far, to wit,
as it has a natural aptitude to be moved by the command of reason.
Accordingly the gifts of the Holy Ghost, as compared with the Holy
Ghost Himself, are related to man, even as the moral virtues, in
comparison with the reason, are related to the appetitive power. Now
the moral virtues are habits, whereby the powers of appetite are
disposed to obey reason promptly. Therefore the gifts of the Holy
Ghost are habits whereby man is perfected to obey readily the Holy
Ghost.
Reply Obj. 1: Gregory solves this objection (Moral. ii, 27) by saying
that "by those gifts without which one cannot obtain life, the Holy
Ghost ever abides in all the elect, but not by His other gifts." Now
the seven gifts are necessary for salvation, as stated above (A. 2).
Therefore, with regard to them, the Holy Ghost ever abides in holy
men.
Reply Obj. 2: This argument holds, in the case of an instrument which
has no faculty of action, but only of being acted upon. But man is
not an instrument of that kind; for he is so acted upon, by the Holy
Ghost, that he also acts himself, in so far as he has a free-will.
Therefore he needs a habit.
Reply Obj. 3: Prophecy is one of those gifts which are for the
manifestation of the Spirit, not for the necessity of salvation:
hence the comparison fails.
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