WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Objection 1: It would seem that hope remains after death, in the state of glory. Because hope perfects the human appetite in a more excellent manner than the moral virtues. But the moral virtues remain after this life, as Augustine clearly states (De Trin. xiv, 9). Much more then does hope remain.

Obj. 2: Further, fear is opposed to hope. But fear remains after this life: in the Blessed, filial fear, which abides for ever--in the lost, the fear of punishment. Therefore, in a like manner, hope can remain.

Obj. 3: Further, just as hope is of future good, so is desire. Now in the Blessed there is desire for future good; both for the glory of the body, which the souls of the Blessed desire, as Augustine declares (Gen. ad lit. xii, 35); and for the glory of the soul, according to Ecclus. 24:29: "They that eat me, shall yet hunger, and they that drink me, shall yet thirst," and 1 Pet. 1:12: "On Whom the angels desire to look." Therefore it seems that there can be hope in the Blessed after this life is past.
Q: Objection 1: It would seem that something of faith and hope remains in glory. For when that which is proper to a thing is removed, there remains what is common; thus it is stated in
De Causis
that "if you take away rational, there remains living, and when you remove living, there remains being." Now in faith there is something that it has in common with beatitude, viz. knowledge: and there is something proper to it, viz. darkness, for faith is knowledge in a dark manner. Therefore, the darkness of faith removed, the knowledge of faith still remains.

Obj. 2: Further, faith is a spiritual light of the soul, according to Eph. 1:17, 18: "The eyes of your heart enlightened . . . in the knowledge of God"; yet this light is imperfect in comparison with the light of glory, of which it is written (Ps. 35:10): "In Thy light we shall see light." Now an imperfect light remains when a perfect light supervenes: for a candle is not extinguished when the sun's rays appear. Therefore it seems that the light of faith itself remains with the light of glory.

Obj. 3: Further, the substance of a habit does not cease through the withdrawal of its matter: for a man may retain the habit of liberality, though he have lost his money: yet he cannot exercise the act. Now the object of faith is the First Truth as unseen. Therefore when this ceases through being seen, the habit of faith can still remain.
Q: Whether Charity Remains After This Life, in Glory?

A: On the contrary,
The Apostle says (1 Cor. 13:8): "Charity never falleth away."

I answer that,
As stated above (A. 3), when the imperfection of a thing does not belong to its specific nature, there is nothing to hinder the identical thing passing from imperfection to perfection, even as man is perfected by growth, and whiteness by intensity. Now charity is love, the nature of which does not include imperfection, since it may relate to an object either possessed or not possessed, either seen or not seen. Therefore charity is not done away by the perfection of glory, but remains identically the same.

Reply Obj. 1: The imperfection of charity is accidental to it; because imperfection is not included in the nature of love. Now although that which is accidental to a thing be withdrawn, the substance remains. Hence the imperfection of charity being done away, charity itself is not done away.

Reply Obj. 2: The object of charity is not knowledge itself; if it were, the charity of the wayfarer would not be the same as the charity of heaven: its object is the thing known, which remains the same, viz. God Himself.

Reply Obj. 3: The reason why charity of the wayfarer cannot attain to the perfection of the charity of heaven, is a difference on the part of the cause: for vision is a cause of love, as stated in
Ethic.
ix, 5: and the more perfectly we know God, the more perfectly we love Him.

QUESTION 68

OF THE GIFTS (In Eight Articles)

We now come to consider the Gifts; under which head there are eight points of inquiry:

(1) Whether the Gifts differ from the virtues?

(2) Of the necessity of the Gifts?

(3) Whether the Gifts are habits?

(4) Which, and how many are they?

(5) Whether the Gifts are connected?

(6) Whether they remain in heaven?

(7) Of their comparison with one another;

(8) Of their comparison with the virtues.
Q: Objection 1: It would seem that charity does not remain after this life, in glory. Because according to 1 Cor. 13:10, "when that which is perfect is come, that which is in part," i.e. that which is imperfect, "shall be done away." Now the charity of the wayfarer is imperfect. Therefore it will be done away when the perfection of glory is attained.

Obj. 2: Further, habits and acts are differentiated by their objects. But the object of love is good apprehended. Since therefore the apprehension of the present life differs from the apprehension of the life to come, it seems that charity is not the same in both cases.

Obj. 3: Further, things of the same kind can advance from imperfection to perfection by continuous increase. But the charity of the wayfarer can never attain to equality with the charity of heaven, however much it be increased. Therefore it seems that the charity of the wayfarer does not remain in heaven.
Q: Objection 1: It would seem that the gifts do not differ from the virtues. For Gregory commenting on Job 1:2, "There were born to him seven sons," says (Moral. i, 12): "Seven sons were born to us, when through the conception of heavenly thought, the seven virtues of the Holy Ghost take birth in us": and he quotes the words of Isa. 11:2, 3: "And the Spirit . . . of understanding . . . shall rest upon him," etc. where the seven gifts of the Holy Ghost are enumerated. Therefore the seven gifts of the Holy Ghost are virtues.

Obj. 2: Further, Augustine commenting on Matt. 12:45, "Then he goeth and taketh with him seven other spirits," etc., says (De Quaest. Evang. i, qu. 8): "The seven vices are opposed to the seven virtues of the Holy Ghost," i.e. to the seven gifts. Now the seven vices are opposed to the seven virtues, commonly so called. Therefore the gifts do not differ from the virtues commonly so called.

Obj. 3: Further, things whose definitions are the same, are themselves the same. But the definition of virtue applies to the gifts; for each gift is "a good quality of the mind, whereby we lead a good life," etc. [*Cf. Q. 55, A. 4]. Likewise the definition of a gift can apply to the infused virtues: for a gift is "an unreturnable giving," according to the Philosopher (Topic. iv, 4). Therefore the virtues and gifts do not differ from one another.

Obj. 4: Several of the things mentioned among the gifts, are virtues: for, as stated above (Q. 57, A. 2), wisdom, understanding, and knowledge are intellectual virtues, counsel pertains to prudence, piety to a kind of justice, and fortitude is a moral virtue. Therefore it seems that the gifts do not differ from the virtues.
Q: 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.
Q: Whether the Gifts of the Holy Ghost Are Habits?

A: 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.
Q: 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.
Q: Objection 1: It would seem that seven gifts of the Holy Ghost are unsuitably enumerated. For in that enumeration four are set down corresponding to the intellectual virtues, viz. wisdom, understanding, knowledge, and counsel, which corresponds to prudence; whereas nothing is set down corresponding to art, which is the fifth intellectual virtue. Moreover, something is included corresponding to justice, viz. piety, and something corresponding to fortitude, viz. the gift of fortitude; while there is nothing to correspond to temperance. Therefore the gifts are enumerated insufficiently.

Obj. 2: Further, piety is a part of justice. But no part of fortitude is assigned to correspond thereto, but fortitude itself. Therefore justice itself, and not piety, ought to have been set down.

Obj. 3: Further, the theological virtues, more than any, direct us to God. Since, then, the gifts perfect man according as he is moved by God, it seems that some gifts, corresponding to the theological virtues, should have been included.

Obj. 4: Further, even as God is an object of fear, so is He of love, of hope, and of joy. Now love, hope, and joy are passions condivided with fear. Therefore, as fear is set down as a gift, so ought the other three.

Obj. 5: Further, wisdom is added in order to direct understanding; counsel, to direct fortitude; knowledge, to direct piety. Therefore, some gift should have been added for the purpose of directing fear. Therefore the seven gifts of the Holy Ghost are unsuitably enumerated.
Q: Whether the Gifts of the Holy Ghost Are Connected?

A: On the contrary,
Gregory prefaces the passage above quoted, with the following remark: "It is worthy of note in this feast of Job's sons, that by turns they fed one another." Now the sons of Job, of whom he is speaking, denote the gifts of the Holy Ghost. Therefore the gifts of the Holy Ghost are connected together by strengthening one another.

I answer that,
The true answer to this question is easily gathered from what has been already set down. For it has been stated (A. 3) that as the powers of the appetite are disposed by the moral virtues as regards the governance of reason, so all the powers of the soul are disposed by the gifts as regards the motion of the Holy Ghost. Now the Holy Ghost dwells in us by charity, according to Rom. 5:5: "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us," even as our reason is perfected by prudence. Wherefore, just as the moral virtues are united together in prudence, so the gifts of the Holy Ghost are connected together in charity: so that whoever has charity has all the gifts of the Holy Ghost, none of which can one possess without charity.

Reply Obj. 1: Wisdom and knowledge can be considered in one way as gratuitous graces, in so far, to wit, as man so far abounds in the knowledge of things Divine and human, that he is able both to instruct the believer and confound the unbeliever. It is in this sense that the Apostle speaks, in this passage, about wisdom and knowledge: hence he mentions pointedly the "word" of wisdom and the "word" of knowledge. They may be taken in another way for the gifts of the Holy Ghost: and thus wisdom and knowledge are nothing else but perfections of the human mind, rendering it amenable to the promptings of the Holy Ghost in the knowledge of things Divine and human. Consequently it is clear that these gifts are in all who are possessed of charity.

Reply Obj. 2: Augustine is speaking there of knowledge, while expounding the passage of the Apostle quoted above (Obj. 1): hence he is referring to knowledge, in the sense already explained, as a gratuitous grace. This is clear from the context which follows: "For it is one thing to know only what a man must believe in order to gain the blissful life, which is no other than eternal life; and another, to know how to impart this to godly souls, and to defend it against the ungodly, which latter the Apostle seems to have styled by the proper name of knowledge."

Reply Obj. 3: Just as the connection of the cardinal virtues is proved in one way from the fact that one is, in a manner, perfected by another, as stated above (Q. 65, A. 1); so Gregory wishes to prove the connection of the gifts, in the same way, from the fact that one cannot be perfect without the other. Hence he had already observed that "each particular virtue is to the last degree destitute, unless one virtue lend its support to another." We are therefore not to understand that one gift can be without another; but that if understanding were without wisdom, it would not be a gift; even as temperance, without justice, would not be a virtue.
Q: Objection 1: It would seem that the gifts are not connected, for the Apostle says (1 Cor. 12:8): "To one . . . by the Spirit, is given the word of wisdom, and to another, the word of knowledge, according to the same Spirit." Now wisdom and knowledge are reckoned among the gifts of the Holy Ghost. Therefore the gifts of the Holy Ghost are given to divers men, and are not connected together in the same man.

Obj. 2: Further, Augustine says (De Trin. xiv, 1) that "many of the faithful have not knowledge, though they have faith." But some of the gifts, at least the gift of fear, accompany faith. Therefore it seems that the gifts are not necessarily connected together in one and the same man.

Obj. 3: Further, Gregory says (Moral. i) that wisdom "is of small account if it lack understanding, and understanding is wholly useless if it be not based upon wisdom . . . Counsel is worthless, when the strength of fortitude is lacking thereto . . . and fortitude is very weak if it be not supported by counsel . . . Knowledge is nought if it hath not the use of piety . . . and piety is very useless if it lack the discernment of knowledge . . . and assuredly, unless it has these virtues with it, fear itself rises up to the doing of no good action": from which it seems that it is possible to have one gift without another. Therefore the gifts of the Holy Ghost are not connected.
Q: Objection 1: It would seem that the gifts of the Holy Ghost do not remain in heaven. For Gregory says (Moral. ii, 26) that by means of His sevenfold gift the "Holy Ghost instructs the mind against all temptations." Now there will be no temptations in heaven, according to Isa. 11:9: "They shall not hurt, nor shall they kill in all My holy mountain." Therefore there will be no gifts of the Holy Ghost in heaven.

Obj. 2: Further, the gifts of the Holy Ghost are habits, as stated above (A. 3). 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.

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 as Gregory states (Moral. vi). Therefore not all the gifts of the Holy Ghost will be in the state of glory.
Q: 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, more than the others, God requires of man. Now God requires of man fear, 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 (Malachi 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.

Obj. 2: Further, piety seems to be a kind of common good; since the Apostle says (1 Tim. 4:8): "Piety [Douay: 'Godliness'] 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.

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.

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.
Q: 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 Ghost, but, without charity, they avail nothing." But charity is a virtue. Therefore a virtue is more excellent than the gifts of the Holy Ghost.

Obj. 2: Further, that which is first naturally, seems to be more excellent. Now the virtues precede the gifts of the Holy Ghost; for Gregory says (Moral. ii, 26) that "the gift of the Holy Ghost 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" (viz. the gifts), 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.

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 Ghost.
Q: Whether the Beatitudes Differ from the Virtues and Gifts?

A: 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).