Lecture V: The Infused Virtues and the Gifts of the Holy Spirit Spiritual Theology (THE 390)

I. Infused Virtues Difference between Sanctifying Grace and the Virtues and Gifts Sanctifying Grace is the essence or “soul” of the supernatural organism it is not immediately operative it is a static element The virtues and gifts are operative principles it is an operative or dynamic element

Definition of Infused Virtues “...operative habits infused by God into the faculties of the soul to dispose them to function according to the dictates of reason enlightened by faith” (Royo, 55). natural or acquired virtues vs. infused virtues acquired – engendered by means of repeated acts infused – the cause is solely divine infusion

Infused virtues elevate the faculties to the order of grace and make them capable of performing supernatural acts. infused virtues differ from acquired/natural virtues by their formal object – their motivation infused virtues – dispose the faculty to follow the dictates of reason illuminated by faith (thus a supernatural motivation) acquired virtues – dispose the faculty to follow the dictate of reason alone (natural motivation)

There is an infinite difference between the infused virtues and the acquired virtues even though they may have the same material object The acquired virtues are efficiently caused by the repetitive acts of the person; the supernatural virtues are caused by God’s infusion.

The acquired virtues and the infused virtues have a different essence; The acquired virtues give a facility in operation, but not the actual power to operate which is already in the faculty. The infused virtues give the power to act which the natural faculties cannot do in the supernatural order, but not always and initially the facility in acting.

Infused Virtues: always accompany Sanctifying Grace are distinct from Sanctifying Grace are distinct from the acquired virtues are possessed imperfectly in the soul

increase with an increase in Sanctifying Grace give an intrinsic power for supernatural acts all of them except faith and hope disappear with mortal sin cannot diminish directly

Division of Infused Virtues One group ordains the faculties to the end; the other group disposes the faculties concerning the means to arriving at the end. Theological virtues – end Moral virtues – means Theological Virtues: “...operative principles by which we are directed and ordained directly and immediately to God as our supernatural end” (Royo, 62).

Faith – allows us to know and be united with God as First Truth faith resides in the intellect Hope – makes us desire Him as our Supreme Good resides in the will (effective will; memory [St. John of Cross]) Charity – unites us by love of friendship with Him Who is Goodness in Himself charity resides in the will (affective)

Movement in order of generation: faith – to know hope – to desire charity – to attain

II. Moral Virtues Scriptural basis: “And if any one loves righteousness, her labors are virtues; for she teaches self-control (temperance) and prudence, justice and courage (fortitude); nothing in life is more profitable for men than these” (Wisdom 8:7). Moral virtues are demanded by the theological virtues; to be ordained to the end requires a disposition to the means

Definition: “...are habits which dispose the faculties of the soul to follow the dictate of reason illumined by faith in relation to the means which tend to the supernatural end” (Royo, 64). There are as many moral virtues as there are the acts which correspond to various honest goods which can tend to the supernatural end of man. St. Thomas treats over 50 moral virtues without apparently intending to give an exhaustive list

Of the moral virtues, four are mentioned in Sacred Scripture and seen as “cardinal” (cardo – hinge): temperance, prudence, justice and fortitude. Not only are all moral virtues in some way contained under one of these cardinal virtues, but these four are specific virtues pertaining to specific acts.

III.The Gifts of the Holy Spirit Donum Dei – Gift of God Uncreated Gift – Holy Spirit Gratiae gratis datae and actual graces without necessarily including the Uncreated Gift and Sanctifying Grace In the formal and proper sense: the Seven Gifts of the Holy Spirit enumerated in Scripture and Tradition.

The Seven Gifts as Divinely Revealed “And the Spirit of the Lord shall rest upon Him, the spirit of Wisdom and Understanding, the spirit of Counsel and Might, the spirit of Knowledge and the Fear of the Lord. And His delight shall be in the fear of the Lord” (Is. 11:2-3). A messianic text interpreted by the Fathers as a communicable perfection that is also to be found in His brethren (cf. Rom. 8:29). The anointing that is not to be uniquely the Messiah’s but poured out upon the Messianic people (cf. CCC).

The number 7 is not present in the Masoretic text but is in the Septuagint, the Vulgate, in the Liturgy (form for administration of the Sacrament of Confirmation; Veni Creator Spiritus) and in magisterial documents (cf. Divinum Illud Munus, Pope Leo XIII). Thomas interprets the number 7 as a definitive perfection as opposed to an indefinite perfection.

Similarities between the virtues and the gifts They are generically the same since both are operative habits Both have the same efficient cause – God. They are both infused by God and thus are supernatural. They have the same subject; namely, the human faculties. They have the same material object, all moral acts. They have the same final cause – man’s supernatural perfection.

Differences between the virtues and the gifts Their motor cause is different. Virtues have as their motor cause human reason illuminated by faith. Gifts have as their motor cause the Holy Spirit Himself. Their formal object or rule is different. The virtues have as their formal object reason illuminated by faith. The gifts have as their rule the Holy Spirit (As Paul says, they are led by the Spirit of God).

Human mode of virtues versus the divine mode of the gifts Human will of virtues vs. divine will of the gifts Providing the actual grace is present, one can make an operation at will of an infused virtue One cannot elicit an act of the gifts at will. It depends on the divine good pleasure (the Holy Spirit breathes where it wills).

Activity vs. Passivity Acts of the virtues involve the action of the person Acts of the gifts are of the Holy Spirit and only seconded by the person

The Necessity of the Gifts For perfecting the infused virtues For salvation Not necessary for each and every salutary act Relations of the Gifts In the faculties (cf. Handout) In the active and contemplative life (cf. Handout) In arduous things and common things (cf. Handout)

The Fruits of the Spirit and the Beatitudes