ral and intellectual virtues precede the gifts, since man,
through being well subordinate to his own reason, is disposed to be
rightly subordinate to God.

Reply Obj. 3: Wisdom and understanding and the like are gifts of the
Holy Ghost, according as they are quickened by charity, which
"dealeth not perversely" (1 Cor. 13:4). Consequently wisdom and
understanding and the like cannot be used to evil purpose, in so far
as they are gifts of the Holy Ghost. But, lest they depart from the
perfection of charity, they assist one another. This is what Gregory
means to say.
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QUESTION 69

OF THE BEATITUDES
(In Four Articles)

We must now consider the beatitudes: under which head there are four
points of inquiry:

(1) Whether the beatitudes differ from the gifts and virtues?

(2) Of the rewards of the beatitudes: whether they refer to this life?

(3) Of the number of the beatitudes;

(4) Of the fittingness of the rewards ascribed to the beatitudes.
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FIRST ARTICLE [I-II, Q. 69, Art. 1]

Whether the Beatitudes Differ from the Virtues and Gifts?

Objection 1: It would seem that the beatitudes do not differ from the
virtues and gifts. For Augustine (De Serm. Dom. in Monte i, 4)
assigns the beatitudes recited by Matthew (v 3, seqq.) to the gifts
of the Holy Ghost; and Ambrose in his commentary on Luke 6:20, seqq.,
ascribes the beatitudes mentioned there, to the four cardinal
virtues. Therefore the beatitudes do not differ from the virtues and
gifts.

Obj. 2: Further, there are but two rules of the human will: the
reason and the eternal law, as stated above (Q. 19, A. 3; Q. 21, A.
1). Now the virtues perfect man in relation to reason; while the
gifts perfect him in relation to the eternal law of the Holy Ghost,
as is clear from what has been said (Q. 68, AA. 1, 3, seqq.).
Therefore there cannot be anything else pertaining to the rectitude
of the human will, besides the virtues and gifts. Therefore the
beatitudes do not differ from them.

Obj. 3: Further, among the beatitudes are included meekness, justice,
and mercy, which are said to be virtues. Therefore the beatitudes do
not differ from the virtues and gifts.

_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)