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.
Obj. 2: Further, there are but two rules of the human will: the
reason and the eternal law, as stated above (Q. 19, A. 3; Q. 21, A.
1). Now the virtues perfect man in relation to reason; while the
gifts perfect him in relation to the eternal law of the Holy Ghost,
as is clear from what has been said (Q. 68, AA. 1, 3, seqq.).
Therefore there cannot be anything else pertaining to the rectitude
of the human will, besides the virtues and gifts. Therefore the
beatitudes do not differ from them.
Obj. 3: Further, among the beatitudes are included meekness, justice,
and mercy, which are said to be virtues. Therefore the beatitudes do
not differ from the virtues and gifts.
_On the contrary,_ Certain things are included among the beatitudes,
that are neither virtues nor gifts, e.g. poverty, mourning, and
peace. Therefore the beatitudes differ from the virtues and gifts.
_I answer that,_ As stated above (Q. 2, A. 7; Q. 3, A. 1), happiness
is the last end of human life. Now one is said to possess the end
already, when one hopes to possess it; wherefore the Philosopher says
(Ethic. i, 9) that "children are said to be happy because they are
full of hope"; and the Apostle says (Rom. 8:24): "We are saved by
hope." Again, we hope to obtain an end, because we are suitably moved
towards that end, and approach thereto; and this implies some action.
And a man is moved towards, and approaches the happy end by works of
virtue, and above all by the works of the gifts, if we speak of
eternal happiness, for which our reason is not sufficient, since we
need to be moved by the Holy Ghost, and to be perfected with His
gifts that we may obey and follow him. Consequently the beatitudes
differ from the virtues and gifts, not as habit from habit, but as
act from habit.
Reply Obj. 1: Augustine and Ambrose assign the beatitudes to the
gifts and virtues, as acts are ascribed to habits. But the gifts are
more excellent than the cardinal virtues, as stated above (Q. 68, A.
8). Wherefore Ambrose, in explaining the beatitudes propounded to the
throng, assigns them to the cardinal virtues, whereas Augustine, who
is explaining the beatitudes delivered to the disciples on the
mountain, and so to those who were more perfect, ascribes them to the
gifts of the Holy Ghost.
Reply Obj. 2: This argument proves that no other habits, besides the
virtues and gifts, rectify human conduct.
Reply Obj. 3: Meekness is to be taken as denoting the act of
meekness: and the same applies to justice and mercy. And though these
might seem to be virtues, they are nevertheless ascribed to gifts,
because the gifts perfect man in all matters wherein the virtues
perfect him, as stated above (Q. 68, A. 2).
________________________