Thomas Aquinas

Having set down the general distinction of graces and ministries and operations, here he makes clear in particular the things he had said. And first as to the division of the graces; second as to the division of the ministries, at the place and some indeed God has placed, etc. Concerning the first he does two things. First he sets down the distinction of the graces in particular; second he applies a comparison, at the place for as the body, etc. Concerning the first he does three things. First he sets down the condition of the graces gratuitously given; second he sets down their distinction, at the place but to one indeed is given, etc.; third he describes their action, at the place but all these things, etc.

He says therefore first: it has been said that there are divisions of graces, but to each one is given: in which their subject is designated. For just as there is no member in the body which does not in some way share in sense or movement from the head, so there is no one in the Church who does not share in something of the graces of the Holy Spirit, according to that word of Matthew 25:15: he gave to each according to his own ability, and Ephesians 4:7: to each one of us grace has been given.

The manifestation of the Spirit, in which the office of the grace gratuitously given is designated. Now it belongs to sanctifying grace that through it the Holy Spirit dwells within, which indeed does not belong to gratuitous grace, but only that through it the Holy Spirit is manifested, as the interior movement of the heart is manifested through the voice. Hence it is said in John 3:8: you hear his voice, and in Psalm 97:2 it is said: the Lord has made known his salvation.

Now the Holy Spirit is manifested through graces of this kind in two ways. In one way as dwelling in the Church and teaching and sanctifying her, as for instance when some sinner, in whom the Holy Spirit does not dwell, works miracles to show that the faith of the Church which he himself preaches is true. Hence it is said in Hebrews 2:4: God bearing witness by signs and wonders, and by various distributions of the Holy Spirit. In another way the Holy Spirit is manifested through graces of this kind, as dwelling in him to whom such graces are granted. Hence it is said in Acts 6:8, that Stephen, full of grace, worked wonders and many signs, whom they chose full of the Holy Spirit; but in this way graces of this kind are not granted except to the holy.

And lest a manifestation of this kind should seem vain, he adds for profit, namely, common profit. In which the end of these is designated, and this either while the true doctrine of the Church is proved, and thus the faithful are confirmed and unbelievers converted, or while the holiness of someone is set before others as an example. Hence also below, 14:12: seek that you may abound unto the edification of the Church, and above, 10:33: not seeking what is profitable to myself, but to many, that they may be saved.

Then when he says but to one indeed, etc., he sets down the distinction of the graces, which indeed, as has been said, are given for common profit. And therefore their distinction must be taken according to how, through one person, the salvation of others can be procured. This indeed a man cannot do by working inwardly, for this belongs to God alone, but only by persuading outwardly. For this indeed three things are required. First, the faculty of persuading; second, the faculty of confirming the persuasion; third, of setting forth the persuasion intelligibly.

Now for the faculty of persuading it is required that a man have skill in the conclusions and certitude of the principles, concerning those things in which we ought to persuade. Now among the conclusions in those things which pertain to salvation, some are principal, namely divine things, and to this belongs wisdom, which is the knowledge of divine things, as Augustine says, book 13 On the Trinity. And as to this it is said, to one indeed through the Spirit, namely the Holy Spirit, is given the word of wisdom, that he may be able to persuade those things which pertain to the knowledge of divine things. Luke 21:15: I will give you a mouth and wisdom, which all your adversaries will not be able to resist and gainsay. Above, 2:6: we speak wisdom among the perfect.

Secondary conclusions are those which pertain to the knowledge of creatures, the cognition of which is called knowledge (scientia), according to Augustine in the same place. And as to this he adds, but to another indeed, namely is given, the word of knowledge, according to the same Spirit, that is, that he may be able to manifest, through creatures, the things that are of God. For to this knowledge is attributed that by which pious faith is defended and strengthened, but not whatever of curiosity is found in the human sciences, as Augustine says in the same place. Wisdom 10:10: he gave him the knowledge of the saints. Isaiah 33:6: wisdom and knowledge are the riches of salvation.

It must be noted, however, that wisdom and knowledge are numbered among the seven gifts of the Holy Spirit, as is found in Isaiah 11:2. Hence the Apostle pointedly does not place among the gratuitous graces wisdom and knowledge, but the word of wisdom and of knowledge, which pertain to this, that a man may be able through speech to persuade others of the things that belong to wisdom and knowledge.

Now the principles of the doctrine of salvation are the articles of faith, and therefore as to this it is added, to another, namely is given, faith in the same Spirit. But it is not taken here for the virtue of faith, since this is common to all the members of Christ, according to that word of Hebrews 11:6: without faith it is impossible to please God. But it is taken for the speech of faith, namely as a man is able rightly to set forth the things that are of faith, or for the certitude of faith which someone has in an excellent way, according to that word of Matthew 15:28: woman, great is your faith.

But those things which pertain to saving doctrine cannot be confirmed or proved by reason, because they exceed human reason, according to that word of Ecclesiasticus 3:25: many things above the understanding of man have been shown to you. They are confirmed or proved by a divine sign; hence also Moses, when about to be sent to the people of Israel, received a sign from God, by which he might confirm those things which he said on God's behalf, as is clear in Exodus 4:1-9, just as also by a royal sign it is confirmed that something is by the king's command.

Now the sign of God is taken in one way from that which God alone can do, such as miracles, which the Apostle here distinguishes into two. For first he says, to another, namely is given, the grace of healings, that is, by which he may be able to heal someone's infirmity, in one, that is, the same, Spirit. Jeremiah 17:14: heal me, Lord, and I shall be healed. For by these someone is persuaded, not only on account of the greatness of the deed, but also on account of the benefit.

Second, however, he says to another is given the working of miracles, by which someone is persuaded solely on account of the greatness of the deed, as for instance when the sea is divided, as is read in Exodus 14:21, or that the sun and moon stood still in the sky, as is read in Joshua 10:13. Galatians 3:5: who has given us the Spirit, and works miracles among us?

In another way, however, a divine sign is taken from that which God alone can know. Now this is either a contingent future, according to that word of Isaiah 41:23: announce the things that are to come, and we shall know that you are gods. And as to this he says, to another, namely is given, prophecy, which is a divine revelation announcing among events with unmovable truth. Joel 2:28: I will pour out of my Spirit upon all flesh, and your sons shall prophesy.

The other is the knowledge of the human heart, according to that word of Jeremiah 17:9f.: the heart of man is perverse and unsearchable, who shall know it? I am the Lord who searches hearts and tries the reins. And as to this he adds, to another, discernment of spirits, that is, that a man may be able to discern by what spirit someone is moved to speak or to act, as for instance whether by the spirit of charity or the spirit of envy. 1 John 4:1: do not believe every spirit, but test the spirits whether they are of God.

Now the faculty of pronouncing the persuasion consists in this, that a man be able to speak intelligibly to others. This indeed is impeded in two ways. In one way, through the diversity of languages. Against which a remedy is applied through this, that he says, to another, namely is given, kinds of tongues, that is, that he may be able to speak in different tongues, so as to be understood by all, just as of the apostles it is read in Acts 2:4, that they spoke in various tongues. In another way, through the obscurity of the Scripture to be brought forward. Against which a remedy is given through that which is added, to another, interpretation of speeches, that is, of difficult Scriptures. Daniel 5:16: I have heard of you that you can interpret obscure things. Genesis 40:8: does not interpretation belong to God?

Then when he says but all these things, etc., he determines the author of the aforesaid graces. Concerning which he excludes three errors. First, indeed, that of the Gentiles, who attributed different gifts to different gods. Against which he says but all these things, one and the same Spirit works. Ephesians 4:4: one body and one Spirit.

Second, the error of those who attributed to God only the universal providence of things, holding that the distinctions of particular things come about only through secondary causes. Against which it is added, dividing to each as he wills. Ecclesiasticus 33:11: in the multitude of the Lord's discipline he has separated them.

Third, he excludes the error of those who attributed the diversity of graces either to fate, or to human merit, and not solely to the divine will, such as the Macedonians, who said that the Holy Spirit was a ministry of the Father and the Son. And this he excludes through this, that he adds as he wills. John 3:8: the spirit breathes where it wills.