Prima Secundae
Lecture 174: The Gifts of the Holy Spirit: Necessity and Nature as Habits

Transcript
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Father, and Son, and Holy Spirit, Amen. Thank you, God. Thank you, Guardian Angels. Thank you, Thomas Aquinas. Dios, gracias. God, our enlightenment, Guardian Angels, strengthen the lights of our minds, o'er to lumen our images, and arouse us to consider more correctly. St. Thomas Aquinas, Angelic Doctor. Praise God. Help us to understand what you have written. In the name of the Father, Son, and Holy Spirit, Amen. So I guess we're up to Article 2 of Question 68, isn't it? Seeing where I left off, okay. I remember in grade school on Baltimore Catechism, right? You learn the names of the seven gifts of Holy Spirit, right? That's all you learn, really, you know. Yeah, yeah. But now you're kind of finding out what these things really mean, right? And this is an important question here. They're necessary for what? Salvation. To the second one goes forward thus. It seems that the gifts are not necessary for man for salvation. For the gifts are ordered to a certain perfection beyond the common perfection of what? Virtue. Virtue. But it is not necessary for man for salvation that he, what, pursues such a perfection, which is beyond the common status of virtue. Because such a perfection does not fall under precept, but under, what, counsel, right? So the young man said, you know, what must you do to be saved? He says, well, you know, the commandments, right? And then he went on to say, well, you know, I've done this, you know, anymore. And, but Christ was saying the first was sufficient, right? But if you want to be perfect, you know, then sell you, get, and come follow me, right? So that's not necessary, right? So it seems that the gifts are true, right? Yeah, yeah. But I don't know what Thomas is going to say, of course. Therefore, the gifts are not necessary for man to serve salvation. Moreover, for the salvation of man, it's sufficient that a man has himself well, both about divine things and about, what, human things. But through the theological virtues, man has himself well about divine things. There's a moral virtues about human things. Therefore, the gifts are not necessary for man for salvation. Moreover, Augustine, or Gregory says in the second book of the Moralia, that the Holy Spirit gives wisdom against stupidity, understanding against what? Dullness. Consul against precipitation. Fortitude against fear. Science against ignorance. Piety against hardness. Fear against pride. But sufficient remedy can be given to all of these things, right? Taking away all of these things through what? The virtues, right? Therefore, the gifts are not necessary for man for salvation, right? That all sounds very convincing to me, huh? Tell me, like me, can't see anything wrong with that, can you? He's decided, right? But against this, among the gifts, the highest would seem to be wisdom, right? The lowest, what? Fear. But both are necessary for salvation, because about wisdom is said, God loves no one except the one who dwells with, what? Wisdom. And about fear, it is said, huh? The man who is without fear cannot be, what? Justified. Therefore, also, the in-between gifts, right? Between those two would be necessary for what? Salvation, huh? I suppose someone would say, well, maybe, you know, word of wisdom has got more than one sentence, you know, and fear, but it's meant to stop and think anyway, huh? Well, the answer should be said, as has been said, the gifts are certain perfections of man, huh? Perfections by which a man is disposed to this, that he follow, well, the divine, what? Instinct, instinct, huh? Whence in those things in which the instinct of reason does not suffice, right, but is necessary the instinct of the Holy Spirit, in those things, consequently, the gift is, what? Necessary, right? He says the reason of man is perfected in two ways by God, huh? First, by its, what, natural perfection, to it, according to the natural light of his, what? Reason, huh? In another way, by a certain above-nature perfection, right? Supernatural perfection, through the, what? Theological virtues, huh? So poor Aristotle didn't know about the theological virtues, right? But he knew about those things that man had his natural perfection in, huh? And although, huh, this second perfection, that is the perfection by the theological virtues, is greater than the first, huh? Nevertheless, the first is had in a more perfect way by man than the second, huh? For the first is had by man, as it were, a full, what? Possession, right, huh? But the second is had as it were, what? Imperfect. For imperfectly do we both love and know God, huh? Now it is manifest that each thing that perfectly has a nature or some form or virtue is able, through himself, right, to act according to that. Not, however, excluding the operation of God, which operates in every nature and will in an inward way, huh? But that which imperfectly has some nature or form or virtue cannot, through itself, act unless it be moved, what? By another. Just as the sun, because it is perfectly lucid, through itself is able to illumine or enlighten things, huh? But the moon, in which is imperfectly the nature of light, does not enlighten things unless it be, what? So you have the times when the moon is dark there, right? It doesn't lighten, right? The lesser light, as it's said, huh? So that's an example taken from nature. The medical doctor, right, huh? Who perfectly knows the art of medicine is able to act to himself, huh? But his disciple, who is not yet fully, what? Instructed. Cannot operate by himself unless he be, what? Instructed by another, right? You see that in all the arts there. But the one who doesn't possess perfectly the art, this guy would be moved by the other guy, right? So I go out to the woodlot there with the experienced worker at my father's factory, you know? And I'd say, grab one of the board and say, we don't want that one. I want this one. I don't know what the heck was about with the first board, but he was trying to impress me, I don't know. Make me think I'm dumb. Dumber than I am. Thus, as regards those things which are under human reason, in order to the, what? The natural, right? End of man. Man can do these things through the judgment of his, what? Reason. I see a very something great, I see, about what Aristotle, it says in the seventh book right now, it makes sense. If, however, a man is also aided in this by God to a special instinct, this is a superabundant goodness, huh? Whence, according to philosophers, and the reference, of course, is, you know, to Aristotle in the seventh book of the ethics, right? We talked about heroic virtue. Whence, according to the philosophers, not everyone who has the moral virtues, the acquired moral virtues, has the heroic or divine virtues, huh? But in order... to the last end, the last supernatural end, to which reason what? To which reason moves according as it is in some way and imperfectly formed through theological virtues. There does not suffice the motion itself of reason, but above this, or in addition to this, there must be present the instinct and the motion of the Holy Spirit. And he has some very interesting text here from Romans 8, right? Who are led by the Spirit of God, these are the sons of God, right? As if I was not fully a son of God by faith, hope, and charity, if I'm not moved by what? The Spirit, right? And it's by the gifts of the Holy Spirit that I am disposed to follow well the what? Instinct of the Holy Spirit, that's very interesting. And in Psalm 142, it said, your good what? Spirit has led me into the right land. Because in the heredity or the inheritance of that land, of the blessed, no one can arrive unless he be moved and led there by the Holy Spirit. And therefore, to achieving that end, it is necessary for man to have the gift of the Holy Spirit, right? And so, are you saying that God's done a work that's imperfect? In other words, he's given this perfection of intellect, but it's really not sufficient to do what it's supposed to do. See, it's hard to understand this notion that... Yeah. In a sense, you're being moved by your reason perfected by faith and your will perfected by these virtues, right? You're being moved by them, and therefore, since your reason and will are not, what, in perfect possessions, he says, right? Of these virtues? Of what they're about, right? You know? I don't fully grasp the Trinity, right? You know? Usually, I keep interested in the Trinity, you know? And I'm in the powerful De Potencia, right? The most powerful book ever written, huh? The question is disputate De Potencia, right? And I'm going to find the point again, but I always say, gee, I understand a little bit better now, you know? But it's still something escaping me, right? You know? Because that's what we, the earlier question is talking about, by definition, faith isn't perfect. Right, but the fact that he's, God imparts this perfection to the intellect, and Thomas seems to be saying that this perfection is not sufficient in itself to do its work. It needs more. In a sense, in the first part of the body article, he kind of states that, right? And it's not until you get those texts from Scripture, right? Who are led by the Holy Spirit, right? These are the sons of God. They seem to be talking about one being moved by, what? Instinct, you might say, right? They act. Yeah. And it says, those who are led by the Spirit of God, and I like that, the Spirit of God, because that's the name of the Holy Spirit, huh? You can call it the Spirit of God, just like the Son is called the Son of God, or the Word of God, right? And, but these are called the sons of God. If you're not fully a son of God, if you don't, what? Okay. If you're not moved by the Holy Spirit, according to the, you know? So the, so that kind of, it reflects, it's like saying, there's some imperfection, right? In the theological virtues, then. But maybe it's because the theological virtues are perfecting us in a kind of, I don't go for something supernatural, but they're perfecting us in a somewhat human way, right? Huh? According to what was due then. Yeah, yeah, yeah. I mean, but they're perfecting us in a supernatural way, but, but in a way that is kind of, what, proper to man, right? And therefore there's built-in imperfection because of that. So, the gifts that are related to faith, you know, like understanding or signs, would they be strengthening faith? Would they be strengthening as a virtue, or? The gifts? Yeah. Well, we're going to see that if you go on. Yeah, okay. Okay. Then you see how, again, it's just kind of a strange notion that the faith, you know, given by God and infused is somehow insufficient or imperfect. It needs extra help, as it were. That's kind of strange. Yeah, yeah. Why doesn't it just give us what we need to begin with? Yeah, yeah. Or does it have to do with the fact that it's being received? Yeah, yeah. I think that's probably have to do with the one receiving it. Yeah. You know, this one thing, just take one thing here, for example. It says in the Bible that whether a man is worthy of love or hate, he doesn't know. And why is that, huh? Well, you can't know with complete certainty that you have, what, the love of God, right, and neighbor, right? And why can't you know this fully, right, huh? Because the likeness between love, right, supernatural and natural love, right, and so on. And I've been emphasizing this thing there, you know, that one's Indian one time pointed out there in the sophist of Plato, right, which is a well-named dialogue for this purpose. And in that dialogue, Socrates says, when somebody's pointing to some likeness between two things, right, Socrates is saying, life is, I mean, likeness is a most, what? It's a most slippery, huh? I think I mentioned it last time, right? It's in the superlative, right? It's like reading the Greek cropping, right? It is most slippery, right, huh? Okay? And then I was kind of tying it up, you know, to kind of emphasize that with what Aristotle says in the book on the sophistical refutations, that likeness is the cause of what? Deception, right, huh? And then tying it up with the order of the four tools in dialectic, right, where the tool of likeness is put after the tool of difference, right? And I suggested one time to one senior, you know, the reason why Aristotle put it afterwards was that likeness is a cause of deception if you don't see the difference, right? So you put the difference, you know, one senior didn't shake his head or frown, you know, kind of along with what I said. But then also the fact that when he describes the tools, right, the tool, the third tool is the tool of finding a difference, right? The fourth tool, you'd expect him to say, you know, the tool of finding a likeness, right? No, it's the idea of skeptics, right? Not being skeptical, but it is partly that, right, we get the word skeptic. But skeptics kind of means a consideration, kind of what? You have to stop and consider in what way are these two things, what? Alike, right? Because people are always being deceived because they, what? They see something like this and they think they're alike in a way they're not alike, right? You've got to see exactly in what way two things are alike. And that's very, very difficult. Therefore it's very hard to grasp, right? Okay. Now, going back to the example now, a man doesn't know whether he has, with complete certitude, right? He has some probability that he has some charity. But he doesn't have real certitude and the danger there is because of likeness, right? Of natural love and supernatural love? Yeah, yeah, yeah. That means you're not really sure with which love you're having? Yeah, yeah, yeah. And of course, you can always say human affairs too, you know. Do you have, do you have love of your neighbor there, you know, is it an emotion I have for my wife? Or is it a love that's in my will, you know? And people can't really distinguish the two or, you know, get them all mixed up, you know? And as I always say, you know, when you get married, they don't say, you know, do you have wonderful feelings about him? And do you have wonderful feelings about him? You know? What you're doing is actually choosing this person, you know, as your husband or your wife, right? And it's an act of the will, it's not a, it's not an emotion. Presumably, you do have wonderful emotions. That's not what he's asking you, you know? That's not going to get you married, wonderful feelings about somebody, right, huh? You know? And so, I mean, even that, you can confuse, what, emotions and love? And so this love is in us, although it's a kind of, it's a supernatural love, right, huh? It's kind of, in a human way, right, huh? That we possess it, right? And if we're not altogether, what, sure about the thing, right, huh? But to me, you know, I mean, to the extent you're taking Thomas' word for it that there's something imperfect there, right, huh? But when you get to that text there, it seems to me, in retrospect, when he says, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who, who who are led by the Spirit of God, these are the sons of God. If you're not led by the Spirit of God, you're not, what? Yeah, yeah, yeah. And so as if you're not perfectly a son of God, if you just have the theological virtues of what you don't have, it gets the Holy Spirit, right? Or by your moved, by divine, what, instinct, right? And then the second text there, right? That you're a spirit, right? You're a good spirit, leads me into the, what? Great land, huh? This is a word that's in the last here from Romans. One of the senses, I always, I was looking at that to think, that they act by the Spirit of God. One of the senses that they are led or driven. They're moved by the Spirit. Those are the behind the doors. I think it is, you mark too there about, about your style of heroic virtue, right? You know, where he points out that it's, what? From the superabundant goodness of God, huh? See? But Aristotle is very clear, right? In heroic virtue, that this is not, what? In the human mode, right? You see? And so to sense the, the, the, the virtues of Aristotle is talked about in books, three through, or two through, what? Six, right, huh? And these are, what? Fully human virtues, right, huh? Then in book seven, he talks about, you know, the, the vices are bestial, right? And, and the virtues that are, what? Heroic, right, huh? And, uh, they're not a human, what? Mode. Mode, right, huh? You know? Well, to some extent, no, no, no. Be careful, like this now. It's the same, right? But in some sense, the, the, the, the Holy Spirit, right, huh? I guess the Holy Spirit are to, what? The theological virtues, a bit like Aristotle's heroic virtues, are to the virtues he's talked about in books two through, what, six, right? It's not really in a human mode, right, huh? Well, you know, it's, you know, it's, if theological virtues are received in this, you know, kind of imperfect way, or we have them in this imperfect human way, or whatever, then what, what would, why wouldn't he be receiving the gifts of the Holy Spirit also? Because the recipient of the gifts of the Holy Spirit is the same recipient as the gifts of, as theological virtues. But what you're receiving the gifts, though, to be moved by the Holy Spirit in a way that's very much above the human way, right? Above the human mode. Yeah, yeah. Why the, in the case of, of, uh, faith, hope, and charity, they're perfecting the reason supernaturally, but in a way that's more, what, human way, right, huh? In conformity with our reason, right, huh? The county said he thought he had the gift of faith, you know, because he, he, he didn't realize why he, why his scent was so strong, when he, he didn't have, why he wasn't so strong, when he obviously, you know, hadn't, uh, what, reasoned out, right, you know, you know? I mean, as a philosopher, he's used to not just taking things for granted, right, huh? Where did the certitude come from, right, huh? There's something very human about knowing that certitude there, right, huh? I think you can more, I think you're more able to be, to know faith and charity, right? You can know more that you're, assert that you have faith and that you have, what, charity, right, huh? Because love is going, in a sense, you know, uh, perfecting the will towards something, what, outside of itself, in a sense, right? Why faith is perfecting the reason, why things are in reason, huh? It's perfected by having things in it, huh? Okay, now notice the contrast in the, in the pre-moon there, right? That was a pretty impressive argument, but it's based upon a student likeness, right? You know, I was kind of impressed with that argument on that first one, right? And you're saying, well, you know, we always make a distinction between the commands and the, what? Consuls. Consuls, yeah. And, uh, the consuls are for something more perfect than the, than what you attain by following the commandments, right? But there are not a necessity, right, huh? Okay? And so he says, in reply, if it's objection, notice the way he's saying. There's some likeness there, isn't there, right, huh? You know? He says, to the first thereof, it should be said that the gifts exceed the common perfection of the virtues, right? Not as regards the, what, genus of things done, right? In the way that the consuls exceed the, what? Precepts, huh? Okay? So I take the consul, I've got to give up my wife, right? And give up my bank account. Give it to your wife. One guy going into the Dominican's, he says, you know, he says, I'm now legally dead, he says. I said, I said, what does that mean? He said, well, you know, if someone left me money in my inheritance, it wouldn't be mine who go to the order. He's legally dead, I don't know if you're saying you're legally, I hear, I hear I'm legally dead. It's the way you put it, you know, huh? Okay? So I'd have to get rid of my bank account, get rid of my wife, and, oh my God, get rid of my, my, uh, my will, so to speak. Yeah. Yeah. Right. Warren Murray's talking about this guy who was interested in the academic life, right? I mean, the thing in life. He's also had some interest in the going into an indigenous order, right, huh? So he wanted to talk to the monk, he went to see the monk, Benedictine, as it was. Could I continue my studies if I could get an order? He says, there's no guarantee of that, he says. You may be told to do this or that. And this Benedictine's kind of a, you know, scholarly guy, he does all these things, you know. But he said, tomorrow they could tell me, you know, to, you know, you're in the kitchen for now the rest of your, you're getting out. Yeah, yeah, yeah. And there's no guarantee that you're going to be, be able to pursue the, the philosophical life, the theological life. When you become a monk, it's what they, they tell you what to do, right? So, so to first it should be said that the gifts exceed the common perfection, the virtues, not as regards the, what, the genus of things done, in the way that the consuls exceed the, what, precepts, huh? But as regards the way of operating, right? According as man is moved by a higher, what, principle, meaning the Holy Spirit, right? But notice, on the other hand, the, what, theological virtues would not be so much man being moved by a higher principle, but his reason has already been perfected to move by itself now. Hmm. See? But it's kind of supernatural perfection. It is, it is. It's a perfection of nature. But, said, quantum ad modem operandi, he says, right, huh? Okay? The consuls exceed, excuse me. You're still a reason about the, yeah. The gifts exceed, yeah. Something's revealed, but you're still reasoning about it. Well, it's an absolute reason, yeah. Okay? In other words, my reason is as perfected by the virtue of faith. Faith, my reason, a sense to the articles of faith, right, huh? My will is perfected by hope and by, what, charity, right? Trust in the Lord and, yeah. But it moves kind of itself, so to speak, right? You know? But it is an act that exceeds the powers of nature, right? Even an act of faith is an act that exceeds the powers of nature. But it's more that it's, say, what, an act of my reason, right? Being moved by my reason, perfected by this virtue, right? It's not an act I would have, you know, naturally, right? But nevertheless, it perfects my reason to have this act, right? So, in the case of the gifts of the Holy Spirit, one is simply just supposed to be moved by this outside mover, huh? This outside spirit of God, as he calls him, or the good spirit, he calls it, huh? You're a good spirit, huh? I like that spirit of God, huh? Because Thomas talks about this, and how it means, you know, the name of the Holy Spirit, right? But usually you don't hear that name, right? You don't hear him call it the spirit of God, right? You don't hear him call it the spirit of God, right? But in some ways, it's like what Aristotle says about the heroic virtues, right? Man is not being moved in a, what? Human way. Yeah, yeah. By something out on the exterior. Okay. To the second it should be said, through the theological virtues and the moral virtues, man is not so perfected in order to the last end, but that he always needs, what? By a certain, a superior instinct to the Holy Spirit, huh? For the reason given in the body of the, what? Article, right, huh? To the third objection, right, huh? To the third it should be said, that to human reason, not all things are, what? No. Nor are all things, what? Yeah. Whether they are taken as perfected by a natural perfection, right? Or whether they are taken as perfected by the theological virtues, huh? None is an omnia cognita. Not all things are, what? Possible, right, huh? Whence is not able as regards omnia, all things, to repel, what? Yeah. Stupidity, huh? And others of this sort, huh? About which there is, what? Mention, right, huh? In, I guess, from Gregory's work, huh? But God, to whose knowledge and power all things are, what? Yeah. By his motion, huh? From all stupidity, and ignorance, and dullness, and hardness, and others of this sort, renders us, what? Safe. Safe, huh? And therefore, the gifts of the Holy Spirit, which make us, what? Oh, well. Of the Holy Spirit, are said to give us, what? To be given against these kinds of, what? Defects. Defects, huh? Yeah, I mean, it's in my mind, I don't know if this is correctly saying, but when Father raised this objection initially, I'm thinking, there's something imperfect in the very definition of faith and hope, even though it's something supernatural, and it doesn't affect in some way, but the very definition of it is, because I don't see God. But charity? No, I didn't say charity. It's a faith and hope by definition. Right, and we have gifts that perfect our... Charity as well, right? I guess we need in order to exercise our charity, right? So that charity isn't possessed in a way that permits us to exercise our charity. That's what I find kind of strange. I think you have to say, in the lives of the saints, right, you know? They seem to be, what, moved in a unusual way. That's what Flannery O'Connor said, paraphrasing our Lord. She said, you will know the truth, and the truth will make you odd. She said, you will know the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth, and the truth. Thank you. Article 3, whether the gifts of the Holy Spirit are habits, you might think it or not, after having gone through the article, so you can see how Thomas is going to say they are habits. To third, one precedes us, it seems that the gifts of the Holy Spirit are not habits. For a habit is a quality remaining in man, it is a quality difficult to what? Be removed, yeah. As is said in the predicamentis, that's the Latin word for the categories. But it's proper to Christ, private to Christ, that the gifts of the Holy Spirit rest in him. As is said in Isaiah 11, in John 1, it's said, the one upon whom you see the Holy Spirit descending and remaining upon him, this is the one who, what, baptizes. It's said to John, to the Baptist. Which Gregory, expounding in the second book of the Moralia, says, in all the faithful, the Holy Spirit comes. But in the mediator alone, always in a singular way, does he, what, remain. Therefore, the gifts of the Holy Spirit do not have it to us. They come and go. The Holy Spirit comes and goes. Thomas has to see some distinction there, right, to answer that thing. Moreover, the gifts of the Holy Spirit perfect man according as he is, what, moved, acted upon by the Holy Spirit, by the Spirit of God, excuse me. Just as has been said, but insofar as man is led by the Spirit of God, so, in a certain way, he is a, what, a tool, an instrument, respect to him, right? But it does not belong to an instrument or a tool to be perfected by habit, so the hammer, doesn't have, you know, it partakes of the art of the carpenter when it's moved by him, right? But it doesn't have any habit there, you know, and he's not, huh? Again, this is, the likeness here is deceiving you, right, huh? Because we're an animate instrument, right? But the chief agent has the habit, huh? Therefore, the gifts of the Holy Spirit are not habits, right? Moreover, as the gifts of the Holy Spirit, that's another name now for this guy, huh? As the gifts of the Holy Spirit are from, what, inspiration, so also the gift of, what, prophecy, right, huh? But prophecy is not a habit, for the spirit of prophecy is not always present to the prophets, as Gregory says in his first homily on Ezekiel. Well, I don't know what the big prophets, huh? Who appeared with Christ there on the mountain? Oh, Moses and Elijah. Mm-hmm. Okay. Therefore, neither are the, what, gifts of the Holy Spirit habits, right? But against all this is what the Lord himself says to the disciples, speaking about the Holy Spirit in the chapter 14 of the Gospel of John. He will remain, what, with you, and he will be in you, right, huh? Well, that's a pretty good text, it seems to me, huh? But the Holy Spirit is not in men without his, what? Gifts. Gifts. Therefore, his gifts remain in men. Therefore, they are not only acts or undergoings, but also, what, permanent, what, habits, huh? So did you know you had these seven gifts of the Holy Spirit? Did you know that? You know it from the catechism. Very interesting things, huh? It's interesting, I always try to say a little idea of the heroic virtues, too, huh? The idea that we might be, what, some men might be moved by God, right? In a, yeah, yeah. I answer it should be said, that it has been said before, the gifts are certain perfections of man, by which he is disposed, right, for this, that the man be, what, follow well the instinct of the, what, Holy Spirit, huh? Now, it is manifest from the things said above, that the moral virtues perfect the desiring power according as it partakes in some way of, what, reason, insofar as it is apt to be moved by the command of, what, reason. Now, in this way, the gifts of the Holy Spirit have themselves to man in comparison to the Holy Spirit, as the moral virtues have themselves to the desiring power in comparison to, what, reason, huh? See, that's the likeness of, what, ratios, right, huh? You've got to be especially careful about likeness of ratios, right? Because there's a more distant likeness, huh? Aristotle insists upon the importance of likeness of ratios there in the fourth tool, right? Even experimental science, huh, most of the new theories in physics are discovered by seeing a likeness of ratios. Now, the moral virtues are certain, what, habits, huh? By which the desiring powers are disposed to promptly, what, obeying reason, huh? Whence also the gifts of the Holy Spirit are certain habits by which man is perfected to promptly obeying the, what, Holy Spirit, huh? That's a beautiful likeness he sees there, huh? Now, the first objection, he solves it with following, what, Gregory the Great, I guess, huh? To the first therefore it should be said that Gregory there saw saying that in those gifts without which one is not able to arrive at life, right, the Holy Spirit always remains in all of the, what? Elect. Elect. But in others he does not always remain, huh? So these seven gifts are necessary for selfishness, has been said. They're not things like, say, prophecy or something like that, you know, some gifts are. Whence as regards them, the Holy Spirit always remains in the, what, saints, huh? The second objection was the instrumental argument, right? But again, here you've got to see the difference between the way in which a man is the, what, tool, right, huh? He's more than a soldier or something, right? To the second it should be said that that argument proceeds about the instrument that, to which does not belong to act, but only to be, what, moved, right, huh? So the hammer doesn't, you know, act itself, right, but it's only moved by the carpenter. But such a tool or instrument is not man, right, huh? But he is thus moved or acted upon by the Holy Spirit that he also himself, what, acts, right? Insofar as he is of, what, free will. Whence he needs a, what, habit, huh? So he sees the difference between the inanimate tool. Aristotle talks about the two kinds of tools, right? Thomas has heard that distinction, Aristotle. Now, what about prophecy, right? Why doesn't that remain in the prophet, right? Well, to the third it should be said that prophecy is about the gifts which are for the, what? Manifestation spirit. Not of the gifts that are necessary for, what? Salvation. Salvation, right? Whence it is not, what? Rightness. Yeah, yeah. We'll talk about them later on here.