I. Mankind are moved to action and guided in it by reason, which proceeds by the way of knowledge and judgment; also by faith which furnishes a totally new knowledge and illumination; and thirdly, by the Holy Ghost, who further inspires good thoughts, and affords direction and strength to carry them into effect. The movements of the Holy Spirit act immediately on the two master faculties, the intelligence and the will. God adapts these faculties so that they may correspond to the influence from without; and He confers on them spiritual aids, which are distinguished in Holy Scripture and in our estimation according to the different operations of our minds when so inspired. The Prophet enumerates seven species of infused grace which are attributed to the Holy Ghost as His gifts. These are "the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness, and . . . the spirit of the fear of the Lord" (Isa. xi. 2, 3). They are the peculiar endowments of the Messias; and, on account of our participation in Him and in His Spirit, these same gifts become part of our inheritance also. These represent the graces which guide the intellect both as speculative and as practical, and they aid the will as to the accomplishment of its duties courage under difficulties, and resistance to temptation. Such are some of the favours accorded to the faithful soul; they are manifested especially in the saints, but also in every one who maintains himself in the grace of God.
II. There is another class of virtues which are rather general conditions under which all the more specialized virtues must be exercised if they are to be perfect. These are the Cardinal virtues, on which all the others turn; they stand first in order of the moral virtues on account of their universal application, and they follow immediately after the theological virtues. They are mentioned in Holy Scripture. Wisdom, it says, "teaches Temperance, and Prudence, and Justice, and Fortitude, which are such things as that men can have nothing more profitable in life" (Wisd. viii. 7). They are necessary virtues of the natural order as well, and at times may be developed in an eminent degree; but for their full and general efficiency, even in the natural order, they need to be supplemented by supernatural considerations, and supported by a supernatural influx from God. Still more do they require this when they deal with that series of objects which concern our salvation. In this regard the prudence and the justice of this world are not merely insufficient but generally misleading; for different measures and different principles have to be applied in the two spheres. Hence the impossibility of the carnal mind understanding the things of the Spirit. You have received from God something more than all the world can give.
III. Those who have accepted the spiritual call of God are brought into immediate relations with Him of knowledge, trust and expectation, and union of love. To render them capable of this, God infuses into them the highest set of predisposing qualities, the habits of the Theological Virtues, Faith, Hope and Charity. The other virtues are concerned with the means of reaching God, these are concerned with the apprehension of God Himself. The material on which the other infused virtues are employed is found in the natural order; the object of these is known to us by revelation only, it is the body of recondite truths connected with the supreme uncreated Being. The Theological Virtues, therefore, are the means by which human .faculties are raised to their highest expression, and employed on the noblest object. By them we know of truths that are beyond human discovery ; we are enabled to aspire to happiness and glory beyond all in this world; and the faculty of love is exalted into adhesion to, and enjoyment of transcendent and infinite life. The effects of these will abide when all else has passed away. Ask God for an abundance of these great gifts.
Read from the Original Book.
