CHAPTER 5
Lecture 6
22 But the fruit of the Spirit is: charity, joy, peace, patience, benignity, goodness, longanimity,
23a Mildness, faith, modesty, continency, chastity.
Having listed the works of the flesh, the Apostle then manifests the works of the spirit.
First, he manifests them;
Secondly, he shows how the Law is related to the works of the spirit and to the works of the flesh (v. 23b).
As to the first, he enumerates the spiritual goods which he calls “fruits.” But here a question arises, because fruit is something we enjoy; but we should enjoy not our acts, but God alone. Therefore, acts of this kind, which the Apostle lists here, ought not be called “fruits.” Furthermore, a Gloss says that these works of the spirit are to be sought for themselves; but that which is sought for itself is not referred to something else. Therefore virtues and their works are not to be referred to happiness.
I answer that “fruit” is said in two ways: namely, as something acquired, for example, from labor or study-“The fruit of good labors is glorious” (Wis 3:15)-and as something produced, as fruit is produced from a tree: “A good tree cannot bear evil fruit” (Mt 7:18). Now the works of the spirit are called fruits, not as something earned or acquired, but as produced. Furthermore, fruit which is acquired has the character of an ultimate end; not, however, fruit which is produced. Nevertheless’ fruit so understood implies two things: namely, that it is the last thing of the producer, as the last thing produced by a tree is its fruit, and that it is sweet or delightful: “His fruit was sweet to my palate” (Cant 2:3). So, then, the works of the virtues and of the spirit are something last in us. For the Holy Spirit is in us through grace, through which we acquire the habit of the virtues; these in turn make us capable of working according to virtue. Furthermore, they are delightful and even fruitful: “You have your fruit unto sanctification, i.e., in holy works (Rom 6:22). And that is why they are called fruits. But they are also called “flowers,” namely, in relation to future happiness; because just as from flowers hope of fruit is taken, so from works of the virtues is obtained hope of eternal life and happiness. And as in the flower there is a beginning of the fruit, so in the works of the virtues is a beginning of happiness, which will exist when knowledge and charity are made perfect.
From this the answer to the second objection is plain. For something can be said to be worthy of being sought for itself in two ways, according as “for” ( propter ) designates formal cause or final cause. Works of the virtues are to be sought for themselves formally but not finally, because they are a delight in themselves. For a sweet medicine is formally sought for itself, because it has something within itself that makes it pleasant, namely, sweetness, which however is sought for an end, namely, for the sake of health. But a bitter medicine is not sought formally for itself, because it does not please by reason of its form; yet it is sought for something else finally, namely, for health, which is its end.
This explains why the Apostle calls the effects of the flesh “works,” but the fruits of the spirit he calls “fruits.” For it has been pointed out that a fruit is something last and sweet, produced from a thing. On the other band, that which is produced from something but not according to nature, does not have the character of fruit but is, as it were, an alien growth. Now the works of the flesh and sins are alien to the nature of those things which God has planted in our nature. For God planted in human nature certain seeds, namely, a natural desire of good and knowledge, and He added gifts of grace: And therefore, because the works of the virtues are produced naturally from these, they are called “fruits,” but the works of the flesh are not. And for this reason, the Apostle says: “What fruit, therefore, had you then in those things of which you are now ashamed?” (Rom 6:21). It is plain, therefore, from what has been said, that the works of the virtues are called fruits of the spirit, both because they have a sweetness and delight in themselves and because they are the last and congruous products of the gifts.
The difference from one another of the gifts, beatitudes, virtues and fruits is taken in the following way. In a virtue can be considered the habit and the act. Now the habit of a virtue qualifies a person to act well. If it enables him to act well in a human mode, it is called a virtue. But if it qualifies one for acting well, above the human mode, it is called a gift. Hence the Philosopher, above the common virtues, puts certain heroic virtues: thus, to know the invisible things of God darkly is in keeping with the human mode, and such knowledge pertains to the virtue of faith; but to know the same things more penetratingly and above the human mode pertains to the gift of understanding. But as to the act of a virtue, it is either perfective, and in this way is a beatitude; or it is a source of delight, and in this way it is a fruit. Of these fruits it is said in the Apocalypse (22:2): “On both sides of the river was the tree of life, bearing twelve fruits.”
He says, therefore, the fruit of the Spirit , which arises in the soul from the sowing of spiritual grace, is charity, joy, peace, patience, Ionganimity ... which indeed are thus distinguished because fruits perfect one either inwardly or outwardly.
First, he mentions those that perfect inwardly;
Secondly, those that perfect outwardly (v. 22).
Now a man is perfected and directed inwardly both as to good things and as to evil: “By the armor of justice on the right hand and on the left” (2 Cor 6:7). With respect to good things a person is perfected, first of all, in his heart through love. For just as in natural movements there is first an inclination of a nature’s appetite to its end, so the first of the inward movements is the inclination to good, i.e., love; accordingly, the first fruit is charity: “The charity of God is poured forth in our hearts by the Holy Ghost Who is given to us” (Rom 5:5). And through charity the others are perfected; wherefore, the Apostle says in Colossians (3:14): “But above all these things have ‘charity, which is the bond of perfection.” But the ultimate end that perfects man inwardly is joy, which proceeds from the presence of the thing loved. And he that has charity already has what he loves: “He that abideth in charity abideth in God and God in him (1 Jn 4:16). And from this springs joy: “Rejoice in the Lord always; again I say, rejoice” (Phil 4:4).
But this joy should be perfect, and for this two things are required: first, that the object loved be enough to perfect the lover. And as to this he says, peace . For it is then that the lover has peace, when he adequately possesses the object loved: I am become in his presence as one finding peace” (Cant 8:10). Secondly, that there be perfect enjoyment of the thing loved, which is likewise obtained by peace, because whatever else happens, if someone perfectly enjoys the object loved, say God, he cannot be hindered from enjoying it: “Much peace have they that love thy law and to them there is no stumbling-block” (Ps 118:165). In this way, therefore, joy connotes the fruition of charity, but peace the perfection of charity. And by these is man inwardly made perfect as to good things.
Also with respect to evils, the Holy Spirit perfects and adjusts a person: first, against the evil that disturbs peace, which is disturbed by adverse objects. Touching this the Holy Spirit perfects one by patience, which makes for patient endurance of adversities; hence he says, patience : “In your patience you shall possess your souls” (Lk 21:19). Secondly, against the evil which hinders joy, namely, the deferment of the object loved, the Spirit opposes long-suffering, which is not broken by delay. As to this he says, longanimity: “If it make any delay, wait for it; for it shall surely come, and it shall not be slack” (Hab. 2:3): “In long-suffering” (2 Cor 6:6). Hence the Lord says in Matthew (10:22): “He that shall persevere unto the end, he shall be saved.”
Then when he says, goodness, benignity, he mentions the fruits of the spirit that perfect a man with respect to external things. Now external to man are things next to him, above him and beneath him. Next to him is the neighbor; above him is God; beneath him is his sensitive nature and body.
In regard to his neighbor He perfects men, first of all, from the heart with a right and good will. Concerning this he says, goodness , i.e., rectitude and gentleness of spirit. For if a man has all his other powers good, he cannot be said to be good unless he has a good will, according to which he uses all the others well. The reason for this is that the good denotes something perfect. But perfection is twofold: the first concerns the being of a thing; the second, its operation-and the latter is greater than the former. For that is called perfect in the absolute sense which has attained its perfect operation, which is its second perfection. Therefore, since it is by his will that man exercises the act of any power, right will makes for the good use of all the powers, and, consequently, makes the man himself good. Of this fruit it is said in Ephesians (5:9): “The fruit of the light is in all goodness and justice and truth.”
Secondly, He perfects a man in his deeds, so that he will share with his neighbor. Concerning this he says, benignity , i.e., giving: “The Lord loveth a cheerful giver” (2 Cor 9:7). For benignity is said to be, as it were, a good fire, which makes a man melt to relieve the needs of others: “For the spirit of wisdom is benevolent” (Wis 1:6); “Put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity...” (Col 3:12).
Again, they perfect one with respect to evils inflicted by others, so that one meekly bears and endures harassment from another. Touching this he says, mildness : “Learn of me, because I am meek and humble of heart” (Mt 2:29); “To the meek he will give grace” (Prov 3:34).
With respect to what is above us, namely, God, the Spirit establishes right order through faith; hence he says, faith, which is a knowledge of invisible things with certainty: “Abraham believed God and it was reputed to him unto justice” (Gen 15:6); “He that cometh to God must believe that he is” (Heb 11:6). On this account it is said in Sirach (1:34): “That which is agreeable to the Lord is faith and meekness.
Touching what is beneath us, namely, the body, the Spirit directs us first as to the outward acts of the body by modesty , which moderates its deeds or utterances—concerning this he says, modesty: “Let your modesty be known to all men” (Phil 4-5). Secondly, as to the interior appetite, and concerning this he says continency , which abstains even from things that are lawful; and chastity , which correctly uses what is lawful, as a Gloss says. Or, another way: continence refers to the fact that although a man be assailed by base desires, yet by the vigor of his reason he holds fast lest he be carried away. According to this the word “continence” is taken from a person’s holding fast under attack. But “chastity” is taken from the fact that one is neither attacked nor carried away, and is derived from “chastening.” For we call him well-chastened who is rightly tempered in all things.
Concerning the aforesaid, two problems arise. The first is that since the fruits of the spirit are opposed to the works of the flesh, it seems that the Apostle should have mentioned as many fruits of the spirit as he mentioned works of the flesh—which he did not do. I answer that he did not do so, because there are more vices than virtues.
The second problem is that the fruits of the spirit mentioned do not correspond to the works of the flesh. I answer that since it is not the Apostle’s intention here to teach the art of the virtues and vices, he does not set one against the other; but he mentions as many of the one and as many of the other as are suited to his present objective.
Yet a more diligent consideration discloses that they are in some fashion set in opposition. For in opposition to fornication , which is illicit love, is set charity ; in opposition to uncleanness, immodesty , and luxury , which are allurements of the flesh that arise from fornication, is set joy , which is the spiritual delight produced by charity, as has been said. In opposition to what are called witcherafts, enmities, contentions, dissensions , are set patience, longanimity , and goodness . To what are called sects , faith is set in opposition. To what is called murder, benignity. To what are called drunkenness, revellings , and the like, are opposed modesty, continency and chastity .