quently, if we wish to restrict it to virtue as
distinguished from the gifts, we must explain the words, "whereby we
lead a good life" as referring to the rectitude of life which is
measured by the rule of reason. Likewise the gifts, as distinct from
infused virtue, may be defined as something given by God in relation
to His motion; something, to wit, that makes man to follow well the
promptings of God.

Reply Obj. 4: Wisdom is called an intellectual virtue, so far as it
proceeds from the judgment of reason: but it is called a gift,
according as its work proceeds from the Divine prompting. The same
applies to the other virtues.
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SECOND ARTICLE [I-II, Q. 68, Art. 2]

Whether the Gifts Are Necessary to Man for Salvation?

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.

_On the contrary,_ Of all the gifts, wisdom seems to be the highest,
and fear the lowest. Now each of these is necessary for salvation:
since of wisdom it is written (Wis. 7:28): "God loveth none but him
that dwelleth with wisdom"; and of fear (Ecclus. 1:28): "He that is
without fear cannot be justified." Therefore the other gifts that are
placed between these are also necessary for salvation.

_I answer that,_ As stated above (A. 1), the gifts are perfections of
man, whereby he is disposed so as to be amenable to the promptings of
G