Bonaventure — Opera Omnia

Dist. 34, Part 1, Art. 2, Q. 1

Book III: On the Incarnation of the Word · Distinction 34

Textus Latinus

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Articulus II. De donis in comparatione ad se invicem.

Consequenter quaeritur de donis secundum comparationem, quam habent ad se invicem. Et circa hanc quaeruntur tria. Primo quaeritur de donorum numero et distinctione. Secundo quaeritur de ordine et combinatione. Tertio quaeritur de ipsorum evacuatione sive duratione.

Quaestio I. De donorum numero et distinctione.

Utrum dona Spiritus sancti sint tantummodo septem.

Circa primum sic proceditur et ostenditur, quod dona sunt tantummodo septem:

1. Primo auctoritate Isaiae undecimo¹: Requiescet super eum Spiritus Domini, spiritus sapientiae et intellectus etc., ubi septem dona enumerantur² et non plura: si ergo omnia dona perfecte fuerunt in Christo³: ergo videtur, quod numerus donorum completus sit in septenario.

2. Item, super illud Iob primo⁴: Nati sunt ei septem filii; Gregorius ibi⁵: «Septem filii Iob, spiritualiter intelligendo, sunt septem dona Spiritus sancti».

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3. Item, super illud Isaiae quarto⁶: Apprehendent septem mulieres virum unum; dicit Glossa, quod per septem mulieres intelliguntur septem dona Spiritus sancti.

4. Item, per rationem virtutum: quia dona sunt ad expeditionem virtutum: ergo cum virtutes sint tantummodo septem⁷, videtur, quod dona septenarium numerum non excedant.

Sed contra:

1. Videtur, quod tantum deberent⁸ esse quinque: quia dona respondent virtutibus: ergo cum duae sint tantummodo virtutes ex parte cognitivae, videlicet fides et prudentia; ergo tantum duo deberent esse dona ex parte intellectivae eis correspondentia, videlicet scientia et intellectus: superfluunt ergo duo dona alia, videlicet consilium et sapientia: ergo videtur, quod tantum sint quinque.

2. Item, videtur, quod deberent esse tantum quatuor: quia dona sunt contra sequelas vel symptomata, quae ex peccato relinquuntur; sed ista sunt quatuor tantum, videlicet ignorantia et infirmitas, malitia et concupiscentia, sicut dicit Beda⁹: ergo etc.

3. Item, videtur, quod deberent esse tantum duo: quia quot modis est reperire bonum, tot modis est reperire malum; sed tantummodo unum est donum, quod expedit contra malum, videlicet donum timoris: ergo videtur, quod unum solum deberet esse aliud¹⁰, quod habilitaret ad bonum, et sic tantum duo. Et sic videtur, quod non sint septem, immo multo pauciora.

4. Item, videtur, quod duplo plura debeant esse. Si enim dona sunt ad expeditionem virtutum, et fides habet duo dona ipsam expedientia, videlicet intellectum et scientiam; videtur, quod quaelibet virtus deberet habere duo dona¹¹: cum ergo virtutes sint septem, dona deberent esse quatuordecim.

5. Item, videtur, quod saltem deberent esse duodecim: quia quatuor dona sunt circa expeditionem rationalis, scilicet scientia et consilium, intellectus et sapientia: cum ergo quaelibet aliarum duarum virium indigeat expediri et sanari, sicut rationalis, cum quaelibet earum sit tantum vel magis infirma: ergo quaelibet earum debet habere quatuor dona. Et si quaelibet earum habet quatuor, cum ipsae sint tres¹²: ergo dona erunt duodecim.

6. Item, videtur, quod saltem deberent esse decem: quia, sicut ad perfectionem poenitentiae necessarius est timor, sic etiam necessaria sunt pudor et dolor¹³ et gaudium ad hoc, quod homo poenitere valeat perfecte et expedite: igitur super haec dona videtur quod debeant esse alia tria. Cum ergo praedicta dona sint septem, aliis tribus superadditis, videtur, quod deberent esse decem.

Quaeritur ergo: quare tot sunt, nec plura nec pauciora?

CONCLUSIO.

Dona Spiritus sancti sunt tantum septem.

Respondeo: Ad praedictorum intelligentiam est notandum, quod numerus, distinctio et sufficientia donorum quadrupliciter accipitur¹⁴ secundum ipsorum donorum comparationem quadruplicem. Habent enim dona primo comparari vel considerari respectu habituum annexorum; secundo respectu suorum oppositorum; tertio respectu finium proximorum; quarto respectu actuum et obiectorum.

Per comparationem igitur ad habitus annexos sufficientia donorum dupliciter accipitur: uno modo, ut unumquodque donum alicui virtuti respondeat. Ut incipiamus a superiori, sapientia respondet caritati; intellectus fidei; consilium vero, propter hoc quod ordinat ad ea quae supererogationis sunt, in quibus spes aeternorum concipitur, respondet ipsi spei; fortitudo fortitudini; scientia prudentiae; pietas iustitiae; timor modestiae sive temperantiae. — Aliter possunt sumi, secundum quod ordinantur ad expeditionem virtutum theologicarum: quia enim fides credit temporalia et aeterna quantum ad articulos Divinitatis et humanitatis¹⁵, duo habet expedientia, intellectum scilicet circa aeterna, et scientiam circa temporalia. Similiter caritas circa duo habet affici, videlicet circa Deum et circa proximum, et secundum hoc habet duo expedientia, videlicet sapientiam respectu Dei, et pietatem respectu proximi. Spes etiam potest dupliciter a statu suo everti, vel per extollentiam in prosperis, vel per depressionem in adversis; et ideo habet duo dona expedientia, unum contra prospera, scilicet donum timoris, alterum contra adversa, scilicet donum fortitudinis. Et ut omnia¹⁶ expedite et sine errore currant, do-

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num consilii his sex donis superadditur, ut simul sit in omnibus praedictis expeditio cum maturitate. Et haec est prima via accipiendi donorum sufficientiam. — Huic tamen viae satis potest inferri calumnia, quia solummodo videtur ibi esse quaedam adaptationis congruentia.

Secunda autem via accipiendi sufficientiam donorum est respectu suorum oppositorum. Et hoc potest similiter dupliciter fieri, videlicet respectu peccatorum capitalium, vel respectu symptomatum consequentium. Respectu peccatorum sic: ut timor sit contra superbiam; pietas contra invidiam; scientia contra iram, quae mentem perturbat; fortitudo contra accidiam, quae mentem deiicit; consilium contra avaritiam, quae contra divinum consilium vult omnia retinere; intellectus contra gulam et ebrietatem, quae rationem suffocant; sed sapientia contra luxuriam, cui non sapiunt nisi carnalia. — Alius modus sumendi est contra symptomata, quem assignat Gregorius in Moralibus¹⁷ super illud: Ventus vehemens etc.: «Spiritus, qui ante omnia mentibus ornatum septem virtutibus ornat, eandem contra singula tentamenta virtutibus roborat». Et post subdit: «Contra stultitiam sapientia, contra hebetudinem intellectus, contra praecipitationem consilium, contra pusillanimitatem fortitudo, contra ignorantiam scientia, contra duritiam pietas, contra superbiam timor». Et nota, quod superbia accipitur ibi non pro vitio capitali, sed pro pronitate. — Hic autem modus sumendi, etsi satis idoneus sit, tamen calumniabilis est uterque. Primus calumniabilis est, quia dona non sunt directe contra peccata. Uterque etiam est calumniabilis, quia quasi a posteriori sumitur; et est ibi quaedam circulatio¹⁸, quia ita bene sumitur sufficientia et numerus peccatorum et illarum poenalitatum per comparationem ad dona, sicut e contrario.

Tertia via sumendi sufficientiam donorum est per comparationem ad fines proximos; et hoc potest esse dupliciter. Dona enim, sicut dictum est¹⁹, sunt uno modo ordinata ad patiendum conformiter Christo. Christus autem habuit haec septem dona, secundum quae esset perfecte dispositus ad patiendum. Quod enim primo movit Christum ad patiendum fuit omnimoda obedientia et subiectio respectu Patris, et quantum ad hoc fuit donum timoris. Secundum vero, quod movebat, erat compassio humani generis, et quantum ad hoc erat donum pietatis. His autem duobus praesuppositis, non restabat nisi aggressio passionis, et quantum ad hanc attenditur²⁰ donum fortitudinis. Post hoc autem erat delectatio in impletione voluntatis paternae et nostra liberatione, et quantum ad hanc est donum sapientiae. Ad haec autem dirigenda necessaria erant alia dona tanquam directiva, videlicet scientia, quae est directiva pietatis, et consilium, quod est directivum fortitudinis, et intellectus, qui est praeambulum respectu sapientiae.

Alius modus sumendi iuxta hanc viam est, quia dona sunt ad expediendum et expedite perveniendum in ultimum finem, et secundum hoc distinguuntur: quia aut expediunt contra malum, aut ad bonum. Si contra malum; sic est timor. Si ad bonum; aut ad bonum quod est finis, aut ad bonum, quod est ad finem. Si ad bonum, quod est finis; aut per modum videntis, aut per modum gustantis. Primo modo est intellectus; secundo modo sapientia. Si ad bonum, quod est ad finem; hoc potest esse dupliciter: aut quia illud bonum est supererogationis, aut necessitatis. Si supererogationis, hoc dupliciter: quia donum ad illud bonum aut se habet per modum dirigentis, et sic est consilium; aut per modum exsequentis sive aggredientis, et sic est fortitudo. Si vero sit bonum necessitatis, similiter est dupliciter: quia aut donum se habet respectu illius boni per modum regulantis, et sic est scientia; aut per modum exsequentis, et sic est pietas, cuius est exhibere opera misericordiae, sicut dicit Gregorius in Moralibus²¹.

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Quarta via sumendi sufficientiam donorum est per comparationem ad actus proprios. Actus autem, circa quos consistunt ipsa dona, dupliciter possunt distingui: aut secundum distinctionem virium animae, aut secundum distinctionem duplicis vitae, activae videlicet et contemplativae. Secundum²² distinctionem virium animae sic. Cum sit in nobis triplex vis, videlicet irascibilis, concupiscibilis et rationalis; concupiscibilis dupliciter impeditur in opere suo: aut quia non compatitur malo, aut quia non gustat bonum; et sic duplex est donum ordinatum ad expediendum eius actum: unum, per quod expeditur ad gustandum bonum, et hoc est sapientia; aliud, per quod expeditur ad compatiendum malo, et hoc est pietas. Similiter irascibilis dupliciter impeditur in actu suo recto: aut quia evanescit in prosperitate et effertur in altum, aut quia in adversitate deficit et deiicitur in imum. Timor igitur datur ei, ut expedite currat in prosperis: fortitudo, ut expedite currat in adversis. Rationalis autem tripliciter habet impediri: aut propter ignorantiam in cognoscendis, aut propter praecipitationem in deliberandis, aut propter hebetudinem in investigandis; et ideo datur ei triplex donum, videlicet donum scientiae, ut expediatur in cognoscendo; et donum consilii, ut expediatur in deliberando; et donum intellectus, ut expediatur in sublimia perscrutando.

Aliter sumitur distinctio donorum secundum distinctionem duplicis vitae, videlicet activae et contemplativae. Si quantum ad vitam contemplativam; sic est triplex actus correspondens actui hierarchico, videlicet illuminare, purgare et perficere²³, et secundum hoc triplex donum: unum, quod disponit ad purgationem, et hoc est timor; aliud, quod attenditur secundum actum illuminandi, et hoc est intellectus; tertium, quod attenditur secundum actum perficiendi, et hoc est sapientia. — Secundum autem vitam activam distinguuntur actus: quia quidam sunt necessitatis, et quidam supererogationis; et respectu utrorumque est donum exsequens et dirigens²⁴, et sic sunt quatuor dona, quae cum aliis tribus faciunt septem.

Vel aliter: in vita activa oportet alii communicare bona et sustinere mala; et secundum hoc sunt duo dona: pietas ad bona communicanda, et fortitudo ad mala toleranda. Et haec duo habent duo directiva, ut sic quatuor sint dona expedientia ad actus vitae activae, et tria ad actus vitae contemplativae per quandam correspondentiam ad ipsum esse naturae, ut — sicut ex parte corporis reperitur in nobis quaternitas principiorum, et ex parte animae trinitas potentiarum, et sic in septenario intelliguntur omnia quae constituunt hominem in vita naturae²⁵ — sic etiam in septenario numero sint dona sancti Spiritus, quae expediunt hominem quantum ad vitam gratiae, ita quod tria sunt ex parte vitae spiritualis et interioris sive contemplativae, correspondentia ad tres potentias animae; quatuor vero respectu vitae activae, correspondentia quadruplici principio constitutivo corporis. — Et in hoc eodem numero propter perfectam integritatem est numerus virtutum et numerus beatitudinum et numerus petitionum in oratione dominica et numerus Sacramentorum. Et contra hoc est numerus peccatorum capitalium et numerus septem symptomatum sive sequelarum, quas ponit Gregorius in Moralibus²⁶. Et ad haec omnia praefiguranda praecessit in primordio conditionis totius esse numerus septem dierum propter septiformem illuminationem gratiae, quae est in nobis ex illius lucis supernae irradiatione.

Sic igitur patet, quod quadruplex est via sumendi donorum sufficientiam, et octo modi, inter quos nescio si aliquis est, qui satisfacit²⁷ curioso perscrutatori. Hoc tamen constat, secundum quod auctoritates dicunt, quod dona Spiritus sancti sunt tantum septem, nec plura nec pauciora.

Ad argumenta:

Ad 1. Ad illud ergo quod primo obiicitur in contrarium, quod deberent esse tantum quinque, quia duo solum deberent respicere cognitionem; dicendum, quod sicut iam patet, quod alius et alius est modus sumendi sufficientiam virtutum et sufficientiam donorum. Quia enim dona ad expediendum sunt; et expeditio maxime fit per ea quae dirigunt et viam²⁸ ostendunt: ideo plura dona respiciunt cognitionem quam affectionem; sed econtra est de virtutibus, quia sunt ad rectificandum; et rectitudo maxime consistit circa voluntatem et affectionem: et ideo non est simile hinc et inde.

Ad 2. Ad illud quod obiicitur, quod deberent esse quatuor contra quatuor, quae sunt nobis inflicta pro peccato; dicendum, quod etsi tantum sint quatuor principalia, multa tamen sunt symptomata et sequelae ex peccatis derelicta in potentiis animae, ad illa quatuor consequentia; quia ratio non solum infirmatur per ignorantiam, sed etiam per hebetudinem²⁹ et praecipitationem.

Ad 3. Ad illud quod obiicitur, quod tantum deberent esse duo, quia unum est solum, quod revocat a malo; dicendum, quod non est simile: quia unus est modus fugiendi malum, sed tamen multi sunt modi prosequendi³⁰ bonum.

Ad 4. Ad illud quod obiicitur, quod deberent esse quatuordecim, cum duo sint expeditiva fidei; dicendum, quod propria ratio sumendi sufficientiam donorum non est penes expeditionem virtutum, sed magis penes expeditionem ipsarum potentiarum in suis actibus. — Verumtamen, si velimus sustinere, quod dona distinguantur penes expeditionem virtutum; tunc respondendum est per interemptionem³¹, quia non sunt duo expedientia fidem, sed tantum unum, ut unicuique virtuti respondeat suum donum secundum modum in praecedentibus assignatum.

Ad 5. Ad illud quod obiicitur, quod deberent esse duodecim, quia quaelibet vis animae deberet habere quatuor; respondendum est, quod non est simile:

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quia, cum rationalis regat se et alias³², plura sibi occurrunt impedimenta; et ideo videtur, quod plura habeat dona expedientia.

Ad 6. Ad illud quod obiicitur, quod deberent esse decem propter tres alias affectiones, videlicet gaudium, dolorem et pudorem; dicendum, quod non est simile de illis affectionibus³³ et timore. Nam duae illarum, videlicet dolor et pudor, propter suam imperfectionem non possunt rationem doni habere, sed magis respiciunt Sacramentum poenitentiae; gaudium vero, quia dicit statum et quietem, magis debet inter fructus³⁴ quam inter dona Spiritus computari.

Scholion

I. Postquam auctor octo modos sufficientiam huius septenarii numeri demonstrandi enumeravit, in fine addit: «Inter quos nescio si aliquis est, qui satisfacit curioso perscrutatori». Idem in Breviloq. (p. V. c. 3.) docet, ex septiformi causa septenarium numerum convenientem esse, cum anima nostra indigeat septiformiter expediri. «Indiget namque expediri contra vitiorum obliquitates — quantum ad vires naturales — quoad superadditas virtutes — in patiendo — in agendo — in contemplando — et utroque modo»; quorum explanationem videsis ibid. — Numerus septenarius donorum tum Scriptura (Isai. 11, 2.), ut exhibetur in textu Graeco et Latino, tum traditione usuque Ecclesiae consecratus est. «Ceterum non nisi sex dona in Hebraeo recensentur, cum timor Domini bis repetatur; quam repetitionem vitaturi Septuaginta et S. Hieronymus semel reddiderunt spiritus pietatis» (ita Calmet in cit. locum Isai.). Quibus addi potest, vocem Hebraicam amplioris esse significationis, ut exprimat tum reverentiam (pietatem) tum timorem. Hinc tamen plures acatholici auctores sumserunt ansam septenarium donorum numerum impugnandi.

II. De eadem quaestione: S. Thom., hic q. 1. a. 2; S. 1. II. q. 68. a. 1. — Petr. a Tar., hic q. 1. a. 2. — Durand., hic q. 2.

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English Translation

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Article II. On the gifts in comparison to one another.

Consequently it is asked concerning the gifts according to the comparison which they have to one another. And concerning this three things are asked. First it is asked concerning the number and distinction of the gifts. Secondly it is asked concerning their order and combination. Thirdly it is asked concerning their evacuation or duration.

Question I. On the number and distinction of the gifts.

Whether the gifts of the Holy Spirit are only seven.

Concerning the first point one proceeds thus, and it is shown that the gifts are only seven:

1. First, by the authority of Isaiah, chapter eleven¹: The Spirit of the Lord shall rest upon him, the spirit of wisdom and of understanding etc., where seven gifts are enumerated² and no more: if therefore all the gifts were perfectly in Christ³: therefore it seems that the number of the gifts is complete in the sevenfold.

2. Likewise, on that text of Job, chapter one⁴: There were born to him seven sons; Gregory there⁵: «The seven sons of Job, understood spiritually, are the seven gifts of the Holy Spirit».

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3. Likewise, on that text of Isaiah, chapter four⁶: Seven women shall take hold of one man; the Gloss says that by the seven women are understood the seven gifts of the Holy Spirit.

4. Likewise, by reason of the virtues: for the gifts are for the making-apt of the virtues: therefore since the virtues are only seven⁷, it seems that the gifts do not exceed the sevenfold number.

On the contrary:

1. It seems that there should⁸ be only five: for the gifts correspond to the virtues: therefore since there are only two virtues on the side of the cognitive, namely faith and prudence; therefore there should be only two gifts on the side of the intellective corresponding to them, namely knowledge and understanding: therefore the other two gifts are superfluous, namely counsel and wisdom: therefore it seems that there are only five.

2. Likewise, it seems that there should be only four: for the gifts are against the sequels or symptoms which are left from sin; but these are only four, namely ignorance and infirmity, malice and concupiscence, as Bede says⁹: therefore etc.

3. Likewise, it seems that there should be only two: for in as many ways as good is to be found, in so many ways is evil to be found; but there is only one gift which makes apt against evil, namely the gift of fear: therefore it seems that there should be only one other¹⁰, which would render apt for good, and thus only two. And thus it seems that they are not seven, but rather far fewer.

4. Likewise, it seems that there should be twice as many. For if the gifts are for the making-apt of the virtues, and faith has two gifts making it apt, namely understanding and knowledge; it seems that every virtue should have two gifts¹¹: therefore since the virtues are seven, the gifts should be fourteen.

5. Likewise, it seems that there should at least be twelve: for four gifts are concerned with the making-apt of the rational, namely knowledge and counsel, understanding and wisdom: therefore since each of the other two powers needs to be made apt and healed, just as the rational, since each of them is equally or more infirm: therefore each of them ought to have four gifts. And if each of them has four, since they are three¹²: therefore the gifts will be twelve.

6. Likewise, it seems that there should at least be ten: for, just as fear is necessary for the perfection of penance, so also are shame and grief¹³ and joy necessary for this, that a man may be able to do penance perfectly and readily: therefore over and above these gifts it seems that there should be three others. Since therefore the aforesaid gifts are seven, with three others superadded, it seems that there should be ten.

It is asked therefore: why are there so many, neither more nor fewer?

Conclusion

The gifts of the Holy Spirit are only seven.

I respond: For the understanding of the aforesaid it must be noted that the number, distinction, and sufficiency of the gifts is taken in a fourfold way¹⁴ according to the fourfold comparison of the gifts themselves. For the gifts can be compared or considered, first, with respect to the habits annexed; secondly, with respect to their opposites; thirdly, with respect to their proximate ends; fourthly, with respect to their acts and objects.

Through the comparison, then, to the annexed habits the sufficiency of the gifts is taken in a twofold way: in one way, so that each single gift corresponds to some virtue. That we may begin from the highest, wisdom corresponds to charity; understanding to faith; but counsel, on account of this, that it orders to those things which are of supererogation, in which the hope of eternal things is conceived, corresponds to hope itself; fortitude to fortitude; knowledge to prudence; piety to justice; fear to modesty or temperance. — In another way they can be taken according as they are ordered to the making-apt of the theological virtues: for since faith believes things temporal and eternal as regards the articles of the Divinity and the humanity¹⁵, it has two making it apt, namely understanding concerning eternal things, and knowledge concerning temporal things. Likewise charity has to be affected concerning two things, namely concerning God and concerning neighbor, and according to this it has two making it apt, namely wisdom with respect to God, and piety with respect to neighbor. Hope too can be overturned from its state in two ways, either through being lifted up in prosperity, or through being cast down in adversity; and therefore it has two gifts making it apt, one against prosperity, namely the gift of fear, the other against adversity, namely the gift of fortitude. And that all things¹⁶ may run readily and without error, the

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gift of counsel is superadded to these six gifts, that there may at once be in all the aforesaid a making-apt with maturity. And this is the first path of taking the sufficiency of the gifts. — Yet to this path a fault can readily be charged, because there seems to be there only a certain congruity of adaptation.

But the second path of taking the sufficiency of the gifts is with respect to their opposites. And this can likewise be done in two ways, namely with respect to the capital sins, or with respect to the consequent symptoms. With respect to the sins thus: that fear is against pride; piety against envy; knowledge against anger, which disturbs the mind; fortitude against sloth, which casts down the mind; counsel against avarice, which against the divine counsel wishes to retain all things; understanding against gluttony and drunkenness, which suffocate the reason; but wisdom against lust, to which nothing savors but carnal things. — Another manner of taking is against the symptoms, which Gregory assigns in the Morals¹⁷ on that text: A vehement wind etc.: «The Spirit, who first of all adorns minds with the seven virtues, strengthens that same mind with the virtues against the several temptations». And afterward he adds: «Against folly, wisdom; against dullness, understanding; against rashness, counsel; against pusillanimity, fortitude; against ignorance, knowledge; against hardness, piety; against pride, fear». And note that pride is taken there not for a capital vice, but for proneness. — But this manner of taking, although it is sufficiently fitting, is yet open to charge in both forms. The first is open to charge, because the gifts are not directly against sins. Each is also open to charge, because it is taken as it were from what is posterior; and there is there a certain circularity¹⁸, because the sufficiency and number of the sins and of those penalties is just as well taken through the comparison to the gifts, as conversely.

The third path of taking the sufficiency of the gifts is through the comparison to the proximate ends; and this can be in two ways. For the gifts, as has been said¹⁹, are in one way ordered to suffering in conformity with Christ. Now Christ had these seven gifts, according to which he was perfectly disposed to suffering. For what first moved Christ to suffering was complete obedience and subjection with respect to the Father, and as to this there was the gift of fear. But the second thing which moved him was compassion for the human race, and as to this there was the gift of piety. But these two being presupposed, there remained nothing but the undertaking of the passion, and as to this is attended to²⁰ the gift of fortitude. But after this there was delight in the fulfilling of the Father's will and in our liberation, and as to this there is the gift of wisdom. But for the directing of these things there were necessary other gifts as directive, namely knowledge, which is directive of piety, and counsel, which is directive of fortitude, and understanding, which is the preamble with respect to wisdom.

Another manner of taking along this path is, that the gifts are for making apt and for readily attaining unto the last end, and according to this they are distinguished: for either they make apt against evil, or unto good. If against evil; thus is fear. If unto good; either unto the good which is the end, or unto the good which is for the end. If unto the good which is the end; either by way of one seeing, or by way of one tasting. In the first way is understanding; in the second way wisdom. If unto the good which is for the end; this can be in two ways: either because that good is of supererogation, or of necessity. If of supererogation, this in two ways: for the gift toward that good either stands by way of one directing, and thus is counsel; or by way of one executing or undertaking, and thus is fortitude. But if it be a good of necessity, likewise it is in two ways: for either the gift stands with respect to that good by way of one regulating, and thus is knowledge; or by way of one executing, and thus is piety, whose office is to show forth the works of mercy, as Gregory says in the Morals²¹.

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The fourth path of taking the sufficiency of the gifts is through the comparison to proper acts. Now the acts about which the gifts themselves are concerned can be distinguished in two ways: either according to the distinction of the powers of the soul, or according to the distinction of the twofold life, namely the active and the contemplative. According to²² the distinction of the powers of the soul thus. Since there is in us a threefold power, namely the irascible, the concupiscible, and the rational; the concupiscible is impeded in its operation in two ways: either because it does not suffer with another in evil, or because it does not taste good; and thus there is a twofold gift ordered to making apt its act: one, through which it is made apt to taste good, and this is wisdom; another, through which it is made apt to suffer with another in evil, and this is piety. Likewise the irascible is impeded in its right act in two ways: either because it vanishes away in prosperity and is borne up on high, or because in adversity it fails and is cast down to the depths. Fear therefore is given to it, that it may readily run in prosperity: fortitude, that it may readily run in adversity. But the rational is impeded in three ways: either on account of ignorance in things to be known, or on account of rashness in things to be deliberated, or on account of dullness in things to be investigated; and therefore a threefold gift is given to it, namely the gift of knowledge, that it may be made apt in knowing; and the gift of counsel, that it may be made apt in deliberating; and the gift of understanding, that it may be made apt in scrutinizing lofty things.

In another way the distinction of the gifts is taken according to the distinction of the twofold life, namely the active and the contemplative. If as to the contemplative life; thus there is a threefold act corresponding to the hierarchical act, namely to illuminate, to purge, and to perfect²³, and according to this a threefold gift: one, which disposes to purgation, and this is fear; another, which is attended to according to the act of illuminating, and this is understanding; the third, which is attended to according to the act of perfecting, and this is wisdom. — But according to the active life the acts are distinguished: for some are of necessity, and some of supererogation; and with respect to each there is a gift executing and directing²⁴, and thus there are four gifts, which with the other three make seven.

Or otherwise: in the active life it behooves one to share goods with another and to bear evils; and according to this there are two gifts: piety for sharing goods, and fortitude for tolerating evils. And these two have two directive ones, so that thus there are four gifts making apt for the acts of the active life, and three for the acts of the contemplative life, through a certain correspondence to the very being of nature, so that — just as on the side of the body there is found in us a quaternity of principles, and on the side of the soul a trinity of powers, and thus in the sevenfold are understood all the things which constitute man in the life of nature²⁵ — so also in the sevenfold number are the gifts of the Holy Spirit, which make man apt as regards the life of grace, so that three are on the side of the spiritual and interior or contemplative life, corresponding to the three powers of the soul; but four with respect to the active life, corresponding to the fourfold constitutive principle of the body. — And in this same number, on account of perfect integrity, is the number of the virtues and the number of the beatitudes and the number of the petitions in the Lord's Prayer and the number of the Sacraments. And against this is the number of the capital sins and the number of the seven symptoms or sequels which Gregory sets down in the Morals²⁶. And to prefigure all these things there preceded, in the very beginning of the founding of the whole of being, the number of seven days, on account of the sevenfold illumination of grace, which is in us from the irradiation of that supernal light.

Thus therefore it is plain that the path of taking the sufficiency of the gifts is fourfold, and there are eight modes, among which I know not whether there is any which satisfies²⁷ the curious investigator. This, however, is established, according to what the authorities say, that the gifts of the Holy Spirit are only seven, neither more nor fewer.

To the arguments:

To 1. As to what is first objected to the contrary, that there should be only five, because only two should regard cognition; it must be said that, as is now plain, the manner of taking the sufficiency of the virtues and the sufficiency of the gifts is one and another. For since the gifts are for making apt; and the making-apt comes about chiefly through those things which direct and show the way²⁸: therefore more gifts regard cognition than affection; but conversely it is with the virtues, because they are for setting right; and rectitude consists chiefly about will and affection: and therefore it is not alike on the one side and the other.

To 2. As to what is objected, that there should be four against the four things which are inflicted on us for sin; it must be said that although there are only four principal ones, yet there are many symptoms and sequels left from sins in the powers of the soul, consequent upon those four; for reason is not only made infirm through ignorance, but also through dullness²⁹ and rashness.

To 3. As to what is objected, that there should be only two, because there is only one which calls back from evil; it must be said that it is not alike: for there is one manner of fleeing evil, but yet there are many manners of pursuing³⁰ good.

To 4. As to what is objected, that there should be fourteen, since two are making faith apt; it must be said that the proper account of taking the sufficiency of the gifts is not according to the making-apt of the virtues, but rather according to the making-apt of the powers themselves in their acts. — Nevertheless, if we wish to maintain that the gifts are distinguished according to the making-apt of the virtues; then the answer must be given by way of denial³¹, because there are not two making faith apt, but only one, so that to each single virtue there corresponds its own gift according to the manner assigned in what precedes.

To 5. As to what is objected, that there should be twelve, because each power of the soul should have four; the answer must be given that it is not alike:

p. 747

for, since the rational governs itself and the others³², more impediments occur to it; and therefore it seems that it has more gifts making it apt.

To 6. As to what is objected, that there should be ten on account of three other affections, namely joy, grief, and shame; it must be said that it is not alike concerning those affections³³ and fear. For two of them, namely grief and shame, on account of their imperfection cannot have the account of a gift, but rather regard the Sacrament of penance; but joy, because it says a state and rest, ought rather to be counted among the fruits³⁴ than among the gifts of the Spirit.

Scholion

I. After the author has enumerated eight modes of demonstrating the sufficiency of this sevenfold number, at the end he adds: «Among which I know not whether there is any which satisfies the curious investigator». The same thing he teaches in the Breviloquium (p. V. c. 3.), that from a sevenfold cause the sevenfold number is fitting, since our soul needs to be made apt in a sevenfold manner. «For it needs to be made apt against the obliquities of the vices — as regards the natural powers — as to the superadded virtues — in suffering — in acting — in contemplating — and in either mode»; the explanation of which you may see there. — The sevenfold number of the gifts has been consecrated both by Scripture (Isa. 11:2), as it is set forth in the Greek and Latin text, and by the tradition and usage of the Church. «But only six gifts are reckoned in the Hebrew, since the fear of the Lord is twice repeated; which repetition the Septuagint and St. Jerome, wishing to avoid, once rendered as the spirit of piety» (so Calmet on the cited passage of Isaiah). To which it can be added that the Hebrew word is of broader signification, so that it expresses both reverence (piety) and fear. Hence, however, several non-Catholic authors have taken occasion to impugn the sevenfold number of the gifts.

II. On the same question: St. Thomas, here q. 1, a. 2; S. 1. II. q. 68, a. 1. — Peter of Tarentaise, here q. 1, a. 2. — Durandus, here q. 2.

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Apparatus Criticus

Hic in corp. et in quaest. praeced.
Here in the body and in the preceding question.
Cfr. supra pag. 737, nota 3. — Paulo superius pro ad habitum edd. cum aliquot codd. per habitum. — Vide scholion ad 1. huius articuli quaest.
Cfr. above pag. 737, nota 3. — A little above, for ad habitum the editions with several codices read per habitum. — See the scholion to question 1 of this article.
Edd. cum paucis codd. hoc.
The editions with a few codices read hoc.
Vers. 2.
Verse 2 (Job 1:2).
Vers. 2. — Verba Gregorii fusiora invenis in eius l. Moral. c. 27. n. 38.
Verse 2. — The fuller words of Gregory you will find in his Morals I, c. 27, n. 38.
Vers. 1. — Glossa hic allegata ordinaria est apud Strabum et Lyranum; sumta est ex Hieronymi Comment. in hunc loc.
Verse 1. — The Gloss here adduced is the Ordinary [Gloss] in Strabo and Lyra; it is taken from Jerome's Commentary on this passage.
Tres nimirum theologicae et quatuor cardinales. — Post per rationem virtutum codd. U Z supplent videtur.
Namely the three theological and the four cardinal. — After per rationem virtutum codd. U Z supply videtur.
Ita codd. H I L T, cod. Z debeant, in aliis debent.
So codd. H I L T; cod. Z reads debeant, in others debent.
Cfr. tom. II. pag. 721, nota 6. — Quoad proposit. praecedentem vide supra a. 1. q. 1. in corp.
Cfr. tom. II, pag. 721, nota 6. — As to the preceding proposition see above a. 1, q. 1, in the body.
In edd. et nonnullis codd. desideratur aliud. In fine arg. pro non sint permulti codd. non sunt.
In the editions and some codices aliud is wanting. At the end of the argument, for non sint very many codices read non sunt.
Codd. W aa bb omittunt dona, pro quo plurimi codd. alia.
Codd. W aa bb omit dona, for which very many codices read alia.
Scil. rationalis, concupiscibilis et irascibilis.
Namely the rational, the concupiscible, and the irascible.
S. Bonav., Incend. amoris, c. 2: Deploratio miseriae... haec tria debet habere, scil. dolorem, pudorem et timorem; dolorem propter damnum sive incommodum, pudorem propter opprobrium sive inhonestum, timorem propter periculum sive reatum etc. Cfr. Bernard., Serm. in Cantic. serm. 16. n. 1. seqq. — Paulo inferius pro debeant cod. K deberent.
St. Bonaventure, The Kindling of Love, c. 2: The lamenting of misery... ought to have these three, namely grief, shame, and fear; grief on account of loss or harm, shame on account of reproach or what is dishonorable, fear on account of danger or guilt, etc. Cfr. Bernard, Sermons on the Canticle, sermon 16, n. 1 ff. — A little below, for debeant cod. K reads deberent.
Codd. A U accipiuntur. Paulo post plurimi codd. omittunt primo.
Codd. A U read accipiuntur. A little after, very many codices omit primo.
Cfr. supra d. 24. a. 1. q. 2. et d. 23. a. 1. q. 1. — Mox pro Similiter edd. Sic.
Cfr. above d. 24, a. 1, q. 2, and d. 23, a. 1, q. 1. — Shortly, for Similiter the editions read Sic.
Cod. A magis. Post pauca pro expeditio edd. expediens.
Cod. A reads magis. After a few words, for expeditio the editions read expediens.
Libr. II. c. 49. n. 77. Cfr. supra pag. 700, nota 1. Locus Scripturae est Iob 1, 19. — Paulo superius pro cui non sapiunt edd. quae non sapit.
Book II, c. 49, n. 77. Cfr. above pag. 700, nota 1. The Scripture passage is Job 1:19. — A little above, for cui non sapiunt the editions read quae non sapit.
Cfr. Aristot., I. Prior. c. 5. et I. Poster. c. 13. (c. 11.). — Pro circulatio edd. 1, 2 circumlocutio, codd. W Y quaedam adaptatio et circulatio.
Cfr. Aristotle, Prior Analytics I, c. 5, and Posterior Analytics I, c. 13 (c. 11). — For circulatio edd. 1, 2 read circumlocutio; codd. W Y a certain adaptation and circularity.
Art. 1. q. 1. in corp. — Paulo post pro secundum quae tuetur edd. secundum quae erat.
Art. 1, q. 1, in the body. — A little after, for secundum quae [it is to be read?] the editions read secundum quae erat.
Complures codd. et edd. 1, 2 et quantum ad hanc attenditur [partim: partim] attenditur [codd. I, S: datur]. Subinde pro Post hoc codd. A I K L Z ae Post haec.
Several codices and edd. 1, 2 read et quantum ad hanc attenditur (in part partim) [codd. I, S: datur]. Thereupon for Post hoc codd. A I K L Z ae read Post haec.
Libr. I. c. 38. n. 41.
Book I, c. 38, n. 41.
Codd. F V Si secundum.
Codd. F V read Si secundum.
Secundum Dionysium; cfr. tom. II. pag. 127, nota 2.
According to Dionysius; cfr. tom. II, pag. 127, nota 2.
Vide paulo superius, ubi tertia via sumendi describitur, in fine. — Pro respectu utrorumque cod. X respectu utriusque. Vat., superius post supererogationis male additis verbis et ad primos disponit pietas sive donum pietatis, ad secundos vero disponit fortitudo, hic glossando subiungit: Nam respectu primorum exsequens est pietas, dirigens vero est scientia sive donum scientiae. Respectu autem secundorum exsequens est fortitudo, dirigens vero est consilium. — De donis, quatenus vitae activae et contemplativae adaptantur, cfr. Eadmer., de S. Anselmi similitudinibus (inter opera Anselmi), c. 132.
See a little above, where the third path of taking is described, at the end. — For respectu utrorumque cod. X reads respectu utriusque. The Vatican edition, having above after supererogationis wrongly added the words and to the first piety or the gift of piety disposes, but to the second fortitude disposes, here adds by way of gloss: For with respect to the first the executing one is piety, but the directing one is knowledge or the gift of knowledge. But with respect to the second the executing one is fortitude, but the directing one is counsel. — On the gifts, insofar as they are adapted to the active and contemplative life, cfr. Eadmer, On the Similitudes of St. Anselm (among the works of Anselm), c. 132.
Cfr. August., II. Quaest. Evangel. q. 6. — Superius pro ad ipsum esse cod. A ad primum esse; subinde pro ut sicut sane multi codd. substituerunt et sicut, quorum tamen plures infra non, ut deberent, exhibent modo indicativo sunt dona sancti Spiritus, sed nobiscum sint dona sancti Spiritus.
Cfr. Augustine, Eighty-three Questions on the Gospels II, q. 6. — Above, for ad ipsum esse cod. A reads ad primum esse; thereupon for ut sicut indeed many codices substitute et sicut, of which however several below, not, as they ought, present in the indicative mood the gifts of the Holy Spirit are, but with us let the gifts of the Holy Spirit be.
Libr. II. c. 49. n. 77. Vide superius descriptionem comparationis secundae, in fine. — Circa finem corp. pro satisfacit codd. A Z satisfaciat.
Book II, c. 49, n. 77. See above the description of the second comparison, at the end. — Near the end of the body, for satisfacit codd. A Z read satisfaciat.
Augustin., V. Quaest. in Pentateuch. q. 42: Ideo namque [septenarius] perhibetur perfectus, quia ex his duobus constat: ternario, scil. primo impari toto, et quaternario, primo pari toto. Cfr. XI. de Civ. Dei, c. 31. Vide etiam S. Bonav., Hexaem. serm. 16. — Plurimi codd. eam.
Augustine, Questions on the Pentateuch V, q. 42: For therefore [the number seven] is held to be perfect, because it is composed of these two: the ternary, namely the first whole odd number, and the quaternary, the first whole even number. Cfr. City of God XI, c. 31. See also St. Bonaventure, Hexaemeron, sermon 16. — Very many codices read eam.
Plurimi codd. eam.
Very many codices read eam.
Edd. hebetationem.
The editions read hebetationem (in place of hebetudinem).
Cod. M consequendi.
Cod. M reads consequendi (for prosequendi).
Vide supra pag. 570, nota 6. — Circa initium solut. pro expeditiva cod. V expedientia.
See above pag. 570, nota 6. — Near the beginning of the solution, for expeditiva cod. V reads expedientia.
Cfr. supra pag. 720, nota 1.
Cfr. above pag. 720, nota 1.
Edd. affectibus.
The editions read affectibus (for affectionibus).
Gal. 5, 22. 23: Fructus autem Spiritus est: caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas.
Gal. 5:22–23: But the fruit of the Spirit is: charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continence, chastity.

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