Prima Secundae
162. Summa I-II Q.68 aa.2–4: Why the Gifts of the Holy Spirit Are Necessary for Salvation, Why They Are Habits, and the Objections to Counting Seven
Class of 2014-03-20
https://berquistcourse.com/course/theology/11-prima-secundae/162-summa-i-ii-q-68-aa-2-4-why-the-gifts-of-the-holy-spirit-are/

[0:00] Father, Son, Holy Spirit, Amen. Thank you, God. Thank you, guardian angels. Thank you, Thomas Aquinas. Deo gratias. God, our enlightenment, guardian angels, strengthen the lights of our minds, ordain our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor, pray for us. Help us to understand all that you've written. Name of the Father, Son, Holy Spirit, Amen. So I guess we're up to Article Two of Question Sixty Eight, isn't it?

[0:39] See where we left off. Okay. I remember in grade school on Baltimore Catechism, right? You learn the names of the seven gifts of the Holy Spirit, right? That's all you learn, really. Yeah. So. Enough for. Yeah, yeah, but now you kind of finding out these things really mean, huh? And this is an important question here. They're necessary for what salvation? To the second one goes forward. Thus, it seems that the gifts are not necessary for man for salvation.

[1:15] For the gifts are ordered to a certain perfection beyond the common perfection of what Virtue. virtue. But it is not necessary for man for salvation that he what pursues such a perfection, which is beyond the common status of virtue, because such a perfection does not fall under precept, but under what counsel, right? So a young man said, "You know, what must I do to be saved?" He says, "Well, you know, the commandments, right?"

[1:45] And then he went on to say, "Well, I've done this, you know, anymore." And but Christ was saying the first was sufficient, right? If you want to be perfect, you know, then sell your goods get and come follow me, right? So that's not necessary, right? So it seems that the gifts are to what? Yeah, yeah, but Thomas is going to say, "of course. therefore the gifts are not necessary for a man to salvation."

[2:15] Moreover, for the salvation of man, it's sufficient that a man hath himself well, both about divine things and about what human things. But through the theological virtues, man has himself well about divine things. Through the moral virtues, about human things. Therefore, the gifts are not necessary for man for salvation.

[2:43] Moreover, Augustine or Gregory says in the second book of the Moralia that the Holy Spirit gives wisdom against stupidity. Understanding against what dullness, Counsel against precipitation, fortitude against fear, science against ignorance, piety against hardness, fear against pride. A sufficient remedy can be given to all these things, right? Taking away all these things through what virtues, huh? Therefore, the gifts are not necessary for man for salvation, right?

[3:32] It all sounds very convincing to me, huh? Demoniac, we can't see anything wrong with that, can you? He's he's decided, right? But against this, among the gifts, the highest would seem to be wisdom, right? The lowest, what fear? But both are necessary for salvation, because about wisdom is said, God loves no one except the one who dwells with what wisdom.

[4:09] And about fear it is said, the man who is without fear cannot be what Justified. justified. Therefore, also the in between gifts, right between those two, would be necessary for what salvation.

[4:29] I suppose someone may say, well, maybe you know, word wisdom got more than one sense, you know, and fear, but this makes you stop and think, anyway, huh? And

[4:42] should be said, as has been said, the gifts are certain perfections of man, huh? Perfections by which a man is dispel is disposed to this, that he follow well the divine what instinct, huh?

[5:03] Whence in those things in which the instinctive reason does not suffice, right? But is necessary the instinct of the Holy Spirit. Those things, consequently, the gift is what necessary, right?

[5:24] He says the reason of man is perfected in two ways by God, huh? First, by its what natural perfection, to wit, according to the natural light of his what reason, huh?

[5:44] In another way, by a certain above nature perfection, right? Supernatural perfection through the what theological virtues, huh? So poor Aristotle didn't know about the theological virtues, right? But he knew about those things that man had his natural perfection, in, huh? And although this second perfection, that is the perfection by theological theological virtues, is greater than the first, nevertheless the first is had in a more perfect way by man than the second.

[6:27] For the first is had by man as it were a full what possession, right? But the second is had as it were what imperfect. For imperfectly do we both love and know God.

[6:53] Now it is manifest that each thing that perfectly has a nature or some form or virtue is able through himself, right, to act according to that. Not, however, excluding the operation of God, which operates in every nature and will in an inward way.

[7:18] But that which imperfectly has some nature, or form, or virtue, cannot through itself act unless it be moved what by another. Just as the sun, because it is perfectly lucid, through itself is able to illumine or enlighten things. But the moon, in which is imperfectly the nature of light, does not lighten things unless it be what. So you have the times when the moon is dark there, right?

[7:50] Doesn't lighten the light unless there's light, as I said, huh? So that's an example taken from nature. The medical doctor, right? Huh? Who perfectly knows the art of medicine is able to act to himself. But his disciple, who is not yet fully what instructed, cannot operate by himself unless he be what instructed by another, right? You see that in all the arts there. One who doesn't possess perfectly the art, he's got to be moved by another, right?

[8:34] So I go out to the woodlot there with the experienced worker in my father's factory, you know, and I'd say, "grab one of the board, and say, We don't want that one. " We bought this one. I don't know what the heck was about with the first board. but he was trying to impress me. I don't know. Make me think I'm dumb? Dumber than I am. Thus, as regards those things which are under human reason, in order to the what, connatural, right, end of man, man can do these things through the judgment of his what, reason.

[9:20] I see very something great I see about Aristotle. It says in seventh book here now it makes sense. If, however, a man is also aided in this by God through a special instinct, this is a superabundant goodness. Hence, according to philosophers, and the reference, of course, is you know to Aristotle in the seventh book of the Ethics, right? We talked about heroic virtue. Whence, according to the philosophers, not everyone who has the moral virtues, the acquired moral virtues, has the heroic or divine what, virtues, huh?

[9:59] But in order to the last end, the last supernatural end, to which reason what, to which reason moves according as it is in some way and imperfectly formed through the theological virtues. There does not suffice the motion itself of reason, but above this, or in addition to this, there must be present the instinct and the motion of the Holy Spirit. Then he has some very interesting text here from Romans eight, right?

[10:32] Who are led by the Spirit of God? These are the sons of God, right? As if I was not fully a son of God by faith, hope, and charity, if I'm not moved by what the Spirit, right? And by the gifts of the Holy Spirit that I am disposed to follow well the what instinct of the Holy Spirit. That's very interesting.

[10:57] And in Psalm 142, huh? Is said, "Your good what Spirit has led me into the right land." Because in the heredity or the inheritance of that land of the blessed, no one can arrive unless he be moved and led there by the Holy Spirit. And therefore, to achieving that end, it is necessary for man to have the gift of the Holy Spirit. One would object that the theological virtues—that's a work of God in the soul, right?

[11:43] And so, are you saying that this God's done a work that's imperfect? That's in other words, He's given this perfection of intellect, but it's really not sufficient to do what it's supposed to do. Or it's hard to understand this notion that we just. Yeah. In a sense, you're being moved by your reason, perfected by faith, and your will perfected by the virtues. Right. You're being moved by them, and therefore,

[12:16] since your reason and will are not what in perfect positions, he says, right? Of these virtues. Of of what they're they're about, right? You know, I don't fully grasp the Trinity, right? You know, I keep studying the Trinity, you know, and I'm in the in the De Potentia, right, the most powerful book ever written, the Questiones Disputatae de Potencia, right, and then I find the Trinity again, but I always say, "I understand a little bit better now, you know," but it's still it's still something escaping me, right?

[12:52] You know. Because that's what we the earlier question talked about. By definition, faith isn't perfect. Right, but the fact that he's God imparts this perfection to the intellect, Thomas seems to be saying that this perfection is not sufficient in itself to do its work. It needs more. Yeah, in a sense, in the in the first part of the body article, he kind of states that, right? Huh?

[13:17] And and it's not until you get to those those texts from Scripture, right? Who are led by the Holy Spirit, right? These are the sons of God. They seem to be talking about one being moved by what instinct, you might say, right? Huh? They act. Yeah. Yeah, and it says those who are led by the Spirit of God, and I like that Spirit of God because that's when you into the name of the Holy Spirit.

[13:42] You can call the Spirit of God just like the Son is called the Son of God or the Word of God, right? And but these are called the sons of God. If you're not fully a son of God, if you don't what, if you're not moved by the Holy Spirit, according to the you know. So the so kind of it reflects. It's like saying there's some imperfection, right, in theological virtues.

[14:06] But maybe it's because the theological virtues are perfecting us in a kind of what, it's something supernatural, that, but they're perfecting us in a somewhat human way, right? Huh? According to what we're able to do now. Yeah, yeah, yeah. I mean, but but they're perfecting us the supernatural way, but but in a way that is kind of what proper to man, right? Huh? And therefore, there's built in imperfection because of that.

[14:36] So the gifts that are related to faith, like understanding or science, would they be strengthening faith? Would they be strengthening this virtue? Or the gifts? Yeah. Well, we're going to see that. Go on. Yeah. Okay. Okay. So you see, well, how again, it's just kind of a strange notion that the faith, you know, given by God, infused, is somehow insufficient or imperfect. It needs extra help, as it were.

[15:06] Kind of strange. Yeah. Why Why didn't He just give us what we need to begin with? Yeah. Yeah. Or does it have to do with the fact that it's being received? I think that's probably has to do with the one receiving it. Yeah, we're receiving it in a. You know this one thing. Just take one figure for example. It says in in the Bible that whether a man is worthy of love or hate, he doesn't know.

[15:32] And why is that? Well, you can't know with complete certitude that you have what the love of God, right, the neighbor, right. And why can't you know this fully, right? Huh? Because the likeness between love, right, supernatural and natural love, right, and so on. And I've been emphasizing this thing there. You know that Monsignor Dionne one time pointed out there in in the Sophist of Plato, right.

[16:02] Which is well named dialogue for this purpose, and in that dialogue, Socrates says when someone is pointing to some likeness between two things, right?

[16:14] Socrates is saying, "Life is, I mean, likeness is a most what? Is a most slippery, huh? I mentioned it last time, right? It's in the superlative right? It's like reading the Greek properly, right? It is most slippery, right, huh? Okay, and then I was kind of tying it up, you know, to kind of emphasize that with what Aristotle says in the book on the sophistical refutations that likeness is the cause of what deception, right, huh?

[16:42] And then tying it up with with the order of the four tools in dialectic, right, where the tool of likeness is put after the tool of difference, right? And I suggested one time to one senior, you know the reason why Aristotle put it afterwards was that likeness is a cause of deception if you don't see the difference, right? So you put the difference, you know, one senior didn't shake his head or frown you know, kind of along with what, I said.

[17:11] But then also the fact that when he describes the tools, right, the tool, the third tool is the tool of finding a difference, right? The fourth tool you'd expect him to say, you know, the tool of finding a likeness, right? No, it's the idea of skepsis, right? Not the skeptical, but it's partly that, right? We get the word skeptic, but skepsis kind of means a consideration. You kind of what you have to stop consider in what way are these two things what alike, right?

[17:41] Because people are always being deceived because they what they see something like this and they think they are alike in a way they're not alike, right? Huh? You've got to see exactly in what way two things are alike, and that's very, very difficult. Therefore, it's very hard to grasp, right? Okay. Now,

[18:01] going back to the example now of a man doesn't know whether he has with complete certitude, right? He has some probability that he has some charity, but he doesn't have real certitude, and the danger there is because the likeness, right? Of natural love and supernatural. Yeah, yeah, yeah. He's not really sure which love. Yeah, yeah, yeah. Of course, you always in human affairs too. You know, do you have do you have love of your neighbor?

[18:31] There, you know, is an emotion I have for my wife, or is or is a love that's in my will? You know, and and people can't really distinguish the two, or you know, they get them all mixed up, you know, and and as they always say, you know, when you get married, they don't say, you know, do you have wonderful feelings about and do you have wonderful feelings about him, and you know,

[18:52] what you're doing is actually choosing this person, you know, as your husband or your wife, right? And it's an act of the will. It's not a it's not an emotion. Presumably, You do have wonderful emotions. That's what he's asking you. You know. That's not going to get you married, Wonderful feelings about somebody, right? Huh. You know. And so I mean, even that you can confuse what emotions and love.

[19:21] And so this this love is in us, although it's a kind of it's a supernatural love, right? Huh. It's kind of in a human way, right? Huh. That we possess it, right? And if we're not altogether what.

[19:39] Sure about the thing, right? Huh. Okay. But to me, you know, I mean, to an extent, you're taking Thomas's word for it that that there's something imperfect there, right? Huh. But when you get to those texts, there, it seems to me, in retrospect, when he says. Who are led by the Spirit of God? These are the sons of God. As if, if you are not led by the Spirit of God, you are not what?

[20:09] Yeah, yeah, yeah. And so, as if you are not perfectly a son of God, if you just have the theological virtues, but you don't have the gifts of the Holy Spirit, right? Or by your moved by divine what instinct, right? And then the second text there, right? That your spirit, right, your good spirit leads me into the what great land.

[20:42] Okay. Yeah, one of the senses of this word is in the last here from Romans. One of the senses, I was, I was looking at that to think that they act by the Spirit. of God. One of the senses that they are they are led or driven. Yeah. They're moved by the Spirit. Yeah. Those are what? I think as you mark too there about Aristotelian heroic virtue, right?

[21:17] Huh? You know what he points out that it's what from the superabundant goodness of God, huh? See, but Aristotle is very clear, right, in heroic virtue that this is not what in the human mode, right? You see, and so to sense the the the virtues Aristotelus talked about in books three or two through what six, right? Huh? These are what fully human virtues, right? Huh? Then in book seven he talks about you know the vices that are bestial, right?

[21:53] And and the virtues that are what heroic, right? Huh? And they're not a human what mode, right? Huh? Well, to some extent, no, no, be careful, careful. Life is not is the same, right? But in some sense, the the the Holy Spirit, right? Huh? The gifts of the Holy Spirit are to what the theological virtues are a bit like Aristotelian heroic virtues are to the virtues he's talked about in books two through what six, right?

[22:26] It's not really in a human mode, right? Huh. But on theological virtues are received in this imperfect layer, and we have them in this imperfect human way or whatever. Then what? Why wouldn't we be receiving the gifts of the Holy Spirit also? Because the recipient of the gifts of the Holy Spirit is the same recipient as. Yeah, but but what you're receiving the gifts though to be moved by the Holy Spirit in a way that's very much above the human way, right?

[22:58] Above the human mode. Yeah, yeah. Why the in the case of of. Faith, hope, and charity—they're perfecting the reason supernaturally, but in a way that's more what human way, right? Huh? In conformity with our reason, right? Huh?

[23:20] The De Koninck said he thought he had the gift of faith, you know, you know, because he he he didn't realize why his assent was so strong. We in heaven, why was it strong? His assent. He had sent to the mysteries of faith, right? Why was so strong when he obviously, you know, hadn't what reasoned it out, right? You know, you know. I mean, as a philosopher, he's used to not just taking things for granted, right?

[23:46] Huh? Where did the certitude come from, right? Huh? There is something very human about knowing that certitude, there, right? Huh? I think you can more, I think you are able to be to know faith and hope and charity, right? You can know more that you are certain that you have faith and that you have what charity, right? Huh? Because love is going in a sense, you know,

[24:15] perfecting the will towards something what outside of itself, in a sense, right? While faith is perfecting the reason, but things are in reason, man, is perfected by having things in it, huh?

[24:35] Okay, now notice the contrast in the at primo there, right? That was a pretty impressive argument, but it's based upon a certain likeness, right? You know, I was kind of impressed with that argument on that first one, right? He's saying, well, you know, we always make a distinction between the commands and the what consuls, yeah, and the consuls are for something more perfect than the than what you attain by following the commandments, right?

[25:02] But they are not of necessity, right? Huh? Okay, and so he says, in reply to his objection, notice the way he's saying there is a certain likeness there, isn't there, right? Huh? You know,

[25:16] he says to the first thereof, it should be said that the gifts exceed the common perfection of the virtues, right? Not as regards the what genus of things done, right? In the way that the consuls exceed the what precepts, huh? Okay, so I take the consuls, I give up my wife, right? Huh? And give up my bank account. Give it to your wife. One guy going into the Dominican, he says, "You know," he says, "I am now legally dead."

[25:52] He says, "I said, what does that mean?" So I said, "What? You know, if if someone left me money in my inheritance, it wouldn't be mine. Go to the order." He's legally dead. I don't if you're saying you're legally, I hear, I hear, I'm legally dead. It depends how you put it, you know, huh? Okay, so I'd have to get rid of my bank account, get rid of my wife, and oh my god, get rid of my, my, my will, so to speak.

[26:20] Yeah. Warren Murray's talking about this guy was who was interested in the academic life, right? I mean, the thinking life, and he's also had some interest in the going into an order right, huh? And so he wanted to talk to the to the monk. He went to see the monk Benedictine, as it was. Could I continue to my studies if I can order? He says, "There's no guarantee of that."

[26:48] He says, "You may be told to do this or that." And this Benedict is kind of a you know scholarly guy. He does like these things, you know. They say tomorrow they can tell me you know to, you know, you're in the kitchen for now the rest of your yeah yeah. You get no, and there's no guarantee that you're going to be be able to pursue the the philosophical life or the theological life.

[27:08] When you become a monk, it's what they they tell you what to do, right? So. Okay. So, first, it should be said that the gifts exceed the common perfection, the virtues, not as regards the what the genus of things done, in the way that the consuls exceed the what precepts, huh? But as regards the way of operating, right?

[27:45] According as man is moved by a higher what principle, meaning the Holy Spirit, right? But notice on the other hand, the what theological virtues would not be so much man being moved by higher principle, but his reason has already been perfected to move by its itself now. See. But it's kind of supernatural perfection. It is. It is. But said quantum ad modum operandi, he says, right, huh?

[28:19] Okay. The consuls exceed. Excuse me. He's still reasoning about the. The gifts exceed, yeah. The virtues. Something's revealed, but you're still reasoning now. Well,

[28:31] it's an act of reasoning. Yeah. Okay. In other words, my reason is as perfected by the virtue of faith. My reason, assents to to the articles of faith, right? Huh? My my will is perfected by hope and by what charity, right? Trust in the Lord and and. Yeah, but it it moves kind of itself, so to speak, right? You know, it is an act that exceeds the powers of nature, right?

[29:04] Even an act, yeah, yeah, yeah, yeah. Exceeds the powers of nature. But it's more that it say what an act of my reason, right? Be moved by my reason, perfected by this virtue, right? It's not an act I would have, you know, naturally, right? But nevertheless, it perfects my reason to have this act, right?

[29:25] So, upon the case of the case of the Holy Spirit, one is simply disposed to be moved by this outside mover, this outside Spirit of God, as he calls him, or the Good Spirit, he calls it. You're a good spirit. I

[29:48] like that Spirit of God, huh? Because Thomas talks about this. You know, it means another name for the Holy Spirit, right? But usually, you don't hear that name. Don't hear him called the Spirit of God, right, or thing like that. But in some ways, it's like what Aristotle says about the what, the heroic virtues, right? Man is not being moved in a what. Human way. Yeah, yeah. By something else exterior, huh?

[30:27] Okay. To the second, it should be said, huh? Through the theological virtues and the moral virtues, huh? Man is not so perfected in order to the last end, but that he always needs what. By a certain a superior instinct to the Holy Spirit, huh? For the reason given in the body of the what article, right, huh?

[31:02] Now, to the third objection, right, huh? To the third, it should be said that to human reason, not all things are what. No. Nor are all things what. Yeah. Whether they are taken as perfected by natural perfection, right? Or whether they are taken as perfected by the theological virtues, huh? Not so omnia cognita. Not all things are what. Possible, right? huh? Whence is not able as regards omnia, all things, to repel what.

[31:44] Yeah. Stupidity, huh? And others of this sort, huh? About which there is what mention, right, huh? In Augustine Gregory's work, huh? But God, to whose knowledge and power all things are what. Subject. Yeah. By His motion, huh? From all stupidity and ignorance and dullness and hardness and those of this sort, renders us what. Safe. Safe, huh?

[32:26] And therefore, the gifts of the Holy Spirit, which make us what. Of the Holy Spirit, are said to give us what. To be given against these kinds of what defects, huh?

[32:47] Yeah. I mean, it's in my mind. I don't know if this is a correct way of saying, but when Father raises the objection initially, I'm thinking. Yeah. There's something imperfect in the very definition of faith and. Hope, but even though it's something supernatural, it does affect our mind in some way. But the very definition of it is because I don't see God. But charity. No, I didn't say charity.

[33:11] It's faith and hope by definition. Right, because we have we in a certain way that possess. They have gifts that perfect our charity as well, right? I guess we need in order to exercise our charity, right? So that charity isn't possessed in a way that permits us to exercise charity. That's what I find kind of strange. I think you have to say, in the lives of the saints, right?

[33:39] You know, they seem to be what moved in a unusual way. That's what Flannery O'Connor said, paraphrasing our Lord. She said, "You will know the truth, and the truth will make you odd."

[34:07] Okay. She said you will know the truth and the truth will make you odd. Article three: Whether the gifts of the Holy Spirit are habits, you might think it or not, after having gone through the particular article, so you can see how Thomas is going to say they are habits. To third, one precedes us. It seems that the gifts of the Holy Spirit are not habits, for a habit is a quality remaining in man; it is a quality difficult to what be removed.

[34:35] Yeah, as is said in the Praedicamentis, that's the Latin word for the categories. But it's proper to Christ, private to Christ, that the gifts of the Holy Spirit rest in Him, as is said in Isaiah the eleventh and John one, descended. The one upon whom you see the Holy Spirit descending and remaining upon Him, this is the one who what baptizes, said to John, to the Baptist.

[35:09] Which Gregory expounding in the second book of the Moralia says, in all the faithful the Holy Spirit comes, but in the mediator alone, always in a singular way to see what remains. Therefore, the gifts of the Holy Spirit are not habitual; they come and go.

[35:30] The Holy Spirit comes and goes. Thomas has to see some distinction there, right, to answer that thing. Moreover, the gifts of the Holy Spirit perfect man, according as he is what moved, acted upon by the Holy Spirit, by the Spirit of God. Excuse me. Just as has been said, but in so far as man is led by the Spirit of God, so in a certain way he is a what a tool, an instrument, respecting him, right?

[36:22] But it does not belong to an instrument or a tool to be perfected by habit. So the the hammer doesn't have, you know, it partakes of the art of the carpenter when it's moved by him, right? But it doesn't have any habit there, you know, it's not. Again, this is the likeness here is deceiving you, right? Because we're an animate instrument, right? But the chief agent has the habit.

[36:53] Therefore, the gifts of the Holy Spirit are not habits, right? Moreover, as the gifts of the Holy Spirit, that's another name now for this guy, as the gifts of the Holy Spirit are from what. Divine inspiration. Inspiration, so also the gift of what prophecy, Prophecy, right now. But prophecy is not a habit,

[37:25] for the spirit of prophecy is not always present to the prophets, as Gregory says in his first homily on Ezekiel, one of the great prophets. Prepared with Christ there on the mountain. Oh, Moses and Elijah. Mm-hmm. Okay. Prophets. Therefore, neither are the what gifts of the Holy Spirit habits, right?

[37:55] But against all this is what the Lord Himself says to the disciples, speaking about the Holy Spirit, in the chapter fourteen of the Gospel John. He will remain what with you, with you, and he will be in you. That's a pretty good text, seems to me, huh?

[38:20] But the Holy Spirit is not in men without His what Gifts. gifts. Therefore, His gifts remain in men. Therefore, they are not only acts or undergoings, but also what permanent what habits.

[38:39] So as you know, you had these seven gifts of the Holy Spirit. Do you know that? Know it from the Catechism. Very interesting things, huh? It's interesting. I was starting to have a little idea of the heroic virtues too, and the idea that we might be what some men might be moved by God, right? In a.

[39:06] Superhumanly. Yeah, yeah. Answer: It should be said that it has been said before. The gifts are certain perfections of man, by which he is disposed, right?

[39:23] For this, that the man be what follow well the instinct of the what Holy Spirit. Now, it is manifest from the things said above that the moral virtues perfect the desiring power, according as it partakes in some way of what reason. In so far as it is apt to be moved by the command of what reason.

[39:53] Now, in this way, the gifts of the Holy Spirit have themselves to man, in comparison to the Holy Spirit, as the moral virtues have themselves to the desiring power, in comparison to what reason, huh? See that's a likeness of what ratios, right? Got to be especially careful about likeness of ratios, right? Because they're more distant likeness, huh? But Aristotle insists upon the importance of likeness of ratios there in the fourth two, right?

[40:38] Even experimental science, most of the new theories in physics are discovered by seeing the likeness of ratios. Now, the moral virtues are certain what habits, huh? By which the desiring powers are disposed to promptly what obeying reason, huh? Whence also the gifts of the Holy Spirit are certain habits by which man is perfected to promptly obeying the what Holy Spirit, huh?

[41:18] That's a beautiful likeness he sees there, huh? Now the first objection, he solves it with following what Gregory the Great, I guess, huh? To the first, therefore, it should be said that Gregory there solves saying that in those gifts, without which one is not able to arrive at life, right? The Holy Spirit always remains in all of the what elect, elect, huh? But in others, he does not always remain,

[42:05] huh? So these seven gifts are necessary for salvation, as has been said. But not things like say prophecy or something like that. The seven gifts there. Whence as regards them, the Holy Spirit always remains in the what saints, huh?

[42:27] The second objection was the instrumental argument, right? But again, here you got to see the difference between the way in which a man is the what tool, right? Huh? Was born a soldier or something, right? To the second, should be said that that argument proceeds about the instrument that to which does not belong to act, but only to be what moved, right? Huh?

[42:54] So the hammer doesn't, you know, act itself, right? But it's only moved by the carpenter. But such a tool or instrument is not man, right? Huh?

[43:09] But is thus moved or acted upon by the Holy Spirit that he also himself what acts right in so far as he is of what free will, whence he needs a what habit, huh?

[43:26] So he sees the difference between the inanimate tool. Aristotle talks about the two kinds of tools, right? Thomas has heard that distinction. Aristotle. Now, what about prophecy? Right? Why doesn't that remain in the prophet? Right. Well, to the third, it should be said that prophecy is about the gifts which are for the what manifestation spirit, not of the gifts that are necessary for what salvation, Salvation, right?

[44:03] Whence it is not what. Yeah, yeah. We'll talk about them later on. Here. in This Prima part talk about those gratia gratis dona you know. Gratis dona Yeah Okay, now we get to the article four. Wow, that's really a find out here. huh? Gonna have the seven distinguished, right? Huh? Okay, very unusual. To the fourth, one goes forward. Thus, it seems that unsuitably the seven gifts of the Holy Spirit are enumerated.

[44:44] For in that enumeration, there are laid down four pertaining to the what intellectual virtues, to wit, wisdom, understanding, science, or knowledge, they call it sometimes, and what Counsel,

[45:07] Which pertains, especially the last one's there to what prudence, huh? But nothing is laid down that pertains to art, which is the fifth what intellectual virtue, huh? They got to be careful because these names are can be equivocal, right? Huh? Because Aristotle speaks of what the virtues of reason as being sapientia, intellectus, scientia, foresight or prudence, where counsel comes under, and then art, right? Here you got four corresponding to for the virtues of reason, but no one corresponding to art.

[45:44] Likewise, he lays down something pertaining to justice, to wit, piety, huh? Kind of justice towards God, huh? That seems to be a part, right?

[45:58] And something pertaining to what fortitude, right? To wit, the gifts of fortitude, but nothing is laid down pertaining to what temperance, huh? Therefore, insufficiently are the gifts enumerated, right? Who's it saying Was it Isaiah that does it, huh? That's kind of the main place, for it isn't it? I wish there were a gift of art. Yes, I agree.

[46:32] So. You don't think Mozart was moved by the by the Holy Spirit? You didn't know where these melodies came from, right? You didn't know where they came from. We talk about inspired artists. Well you get a super abundance you know. It could be, you know, that heroic virtue, right? Mozart had heroic virtue, wouldn't you say

[46:52] Heroic virtue of art. yeah Yeah You know where the melodies came from, huh? Once I said, "A melody cannot be defined; it can only be hummed." Turned on the radio coming up, and of course they're playing. Eine Kleine Nachtmusik you know. Eine Kleine Nachtmusik. Okay, now second objection here. Piety is a part of justice, huh? Towards your parents, right? But concerning fortitude, one does not lay down some part of it, but fortitude itself.

[47:42] Therefore, not to lay down piety, but ipsa justitia. Hey, that's that's that's. even I can understand that objection. Moreover, the theological virtues most of all order us to God. Since, therefore, the gifts perfect man according as he is moved by God, it seems that they what?

[48:16] Gifts pertaining to theological virtues, huh? There you go. I don't know. it gets more and more, confused, huh? Just, you know, my, mind is being exercised or tortured or whatever. Yeah, Or both, yeah.

[48:35] Moreover, just as God is feared, so also he is loved, huh? And and in him, someone hopes, and one is delighted about him, huh? But love and hope and pleasure are passions divided against what? Fear, fear. If therefore just as fear is laid down to be a gift, so also the other three ought to be laid down as gifts, huh?

[49:09] Moreover, to understanding is joined wisdom, which rules it, right? Fortitude joined counsel, which rules fortitude. Otherwise you'd be foolhardy, right? To piety, science. Therefore, to fear there ought to be added some gift that directs it. Unsuitably, therefore, are the seven gifts of the Holy Spirit. enumerated, right?

[49:40] But au contraire, right? is the authority of Scripture, and he gives the reference to Isaiah in chapter what? Eleven. Is that the only place where the seven are enumerated in Scripture that you can think of? I thought there is another passage that names them in the other order. Yeah. Well, one goes from high to low low to high I forget. I can't remember. Do you think there's another text Father or what.

[50:59] It seems to me there is. I could try to look it up here, but I'm thinking that there's one list goes top, you know, from highest to lowest, and the lowest to highest. but I- I I think it's I think they're both in Isaiah, but I can't

[51:23] remember. See if I can find something. Okay. Yeah. Now it's unusual Thomas does here. He's uh, he's uh, must be moved by the Holy Spirit or something.