Whether the Fruits of the Holy Ghost Are Contrary to the Works of the
Flesh?
Objection 1: It would seem that the fruits of the Holy Ghost are not
contrary to the works of the flesh, which the Apostle enumerates
(Gal. 5:19, seqq.). Because contraries are in the same genus. But the
works of the flesh are not called fruits. Therefore the fruits of the
Spirit are not contrary to them.
Obj. 2: Further, one thing has a contrary. Now the Apostle mentions
more works of the flesh than fruits of the Spirit. Therefore the
fruits of the Spirit and the works of the flesh are not contrary to
one another.
Obj. 3: Further, among the fruits of the Spirit, the first place is
given to charity, joy, and peace: to which, fornication, uncleanness,
and immodesty, which are the first of the works of the flesh, are not
opposed. Therefore the fruits of the Spirit are not contrary to the
works of the flesh.
_On the contrary,_ The Apostle says (Gal. 5:17) that "the flesh
lusteth against the spirit, and the spirit against the flesh."
_I answer that,_ The works of the flesh and the fruits of the Spirit
may be taken in two ways. First, in general: and in this way the
fruits of the Holy Ghost considered in general are contrary to the
works of the flesh. Because the Holy Ghost moves the human mind to
that which is in accord with reason, or rather to that which
surpasses reason: whereas the fleshly, viz. the sensitive, appetite
draws man to sensible goods which are beneath him. Wherefore, since
upward and downward are contrary movements in the physical order, so
in human actions the works of the flesh are contrary to the fruits of
the Spirit.
Secondly, both fruits and fleshly works as enumerated may be
considered singly, each according to its specific nature. And in this
they are not of necessity contrary each to each: because, as stated
above (A. 3, ad 4), the Apostle did not intend to enumerate all the
works, whether spiritual or carnal. However, by a kind of adaptation,
Augustine, commenting on Gal. 5:22, 23, contrasts the fruits with the
carnal works, each to each. Thus "to fornication, which is the love
of satisfying lust outside lawful wedlock, we may contrast charity,
whereby the soul is wedded to God: wherein also is true chastity. By
uncleanness we must understand whatever disturbances arise from
fornication: and to these the joy of tranquillity is opposed.
Idolatry, by reason of which war was waged against the Gospel of God,
is opposed to peace. Against witchcrafts, enmities, contentions,
emulations, wraths and quarrels, there is longsuffering, which helps
us to bear the evils inflicted on us by those among whom we dwell;
while kindness helps us to cure those evils; and goodness, to forgive
them. In contrast to heresy there is faith; to envy, mildness; to
drunkenness and revellings, contingency."
Reply Obj. 1: That which proceeds from a tree against the tree's
nature, is not called its fruit, but rather its corruption. And since
works of virtue are connatural to reason, while works of vice are
contrary to nature, therefore it is that works of virtue are called
fruits, but not so works of vice.
Reply Obj. 2: "Good happens in one way, evil in all manner of ways,"
as Dionysius says (Div. Nom. iv): so that to one virtue many vices
are contrary. Consequently we must not be surprised if the works of
the flesh are more numerous than the fruits of the spirit.
The Reply to the Third Objection is clear from what has been said.
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EVIL HABITS, i.e. VICES AND SINS (QQ. 71-89)
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