unsuitably
enumerated. For the beatitudes are assigned to the gifts, as stated
above (A. 1, ad 1). Now some of the gifts, viz. wisdom and
understanding, belong to the contemplative life: yet no beatitude is
assigned to the act of contemplation, for all are assigned to matters
connected with the active life. Therefore the beatitudes are
insufficiently enumerated.

Obj. 2: Further, not only do the executive gifts belong to the active
life, but also some of the directive gifts, e.g. knowledge and
counsel: yet none of the beatitudes seems to be directly connected
with the acts of knowledge or counsel. Therefore the beatitudes are
insufficiently indicated.

Obj. 3: Further, among the executive gifts connected with the active
life, fear is said to be connected with poverty, while piety seems to
correspond to the beatitude of mercy: yet nothing is included
directly connected with justice. Therefore the beatitudes are
insufficiently enumerated.

Obj. 4: Further, many other beatitudes are mentioned in Holy Writ.
Thus, it is written (Job 5:17): "Blessed is the man whom God
correcteth"; and (Ps. i, 1): "Blessed is the man who hath not walked
in the counsel of the ungodly"; and (Prov. 3:13): "Blessed is the man
that findeth wisdom." Therefore the beatitudes are insufficiently
enumerated.

Obj. 5: On the other hand, it seems that too many are mentioned. For
there are seven gifts of the Holy Ghost: whereas eight beatitudes are
indicated.

Obj. 6: Further, only four beatitudes are indicated in the sixth
chapter of Luke. Therefore the seven or eight mentioned in Matthew 5
are too many.

_I answer that,_ These beatitudes are most suitably enumerated. To
make this evident it must be observed that beatitude has been held to
consist in one of three things: for some have ascribed it to a
sensual life, some, to an active life, and some, to a contemplative
life [*See Q. 3]. Now these three kinds of happiness stand in
different relations to future beatitude, by hoping for which we are
said to be happy. Because sensual happiness, being false and contrary
to reason, is an obstacle to future beatitude; while happiness of the
active life is a disposition of future beatitude; and contemplative
happiness, if perfect, is the very essence of future beatitude, and,
if imperfect, is a beginning thereof.

And so Our Lord, in the first place, indicated certain beatitudes as
removing the obstacle of sensual happiness. For a life of pleasure
co