FRUITS OF THE HOLY SPIRIT. - Supernatural works that St. Paul, Gal. 5:22-23, sets against the works of the flesh enumerated in vv. 19-21.
The Apostle did not intend to enumerate all the works of the flesh, since he concludes the series of 15 (impurity, uncleanness, licentiousness, idolatry, etc.) with the expression "and such like things." St. Augustine (in Ep. ad Gal., 5, 22) and St. Thomas (Sum. Theol., 1a-2ae, q. 70, a. 3, ad 4) therefore hold that the enumeration of the f. of the H. S., being more synthetic, is likewise incomplete. "St. Paul could have enumerated more or fewer" (St. Thomas). The Greek text, the Greek Fathers, and the most ancient manuscripts of the Vulgate enumerate only nine f. of the H. S. The Clementine Vulgate, on the other hand, has twelve, since it has inserted three variants: patientia, manuetudo, castitas, which are lacking in the manuscripts of the Vulgate A F M and others. The nine f. of the H. S. are: charity (ἀγάπη), joy (χαρά), peace (εἰρήνη), longanimity (μικροθυμία), benignity (χρησότης), goodness (ἀγαθωσύνη), faith (πίστις), meekness (πρεύτης), continence (ἐγκράτεια).
The expression "fruit" seems connected with Mt. 7:16-18; "the good tree brings forth good fruits." The fruits of the good tree are a natural product, savory, pleasant. Likewise every operation that proceeds from a virtue perfecting nature is connatural and pleasant. This is already true of the acquired virtues, of the natural order. If the operation proceeds from the infused virtues under the influence of the Holy Spirit, we have the f. of the H. S. As the fruit of the good tree produces a sensible pleasure, the f. of the H. S. produces spiritual joy, at least in the highest part of the soul, even if it is a matter of patience and longanimity, which calmly endure adversities.
From the enumeration of the f. of the H. S. in Gal. 5:22-23 it follows, St. Thomas observes (loc. cit., a. 3), that the Holy Spirit tends to order man: 1st in his life with God through charity, joy, peace, longanimity (and patience); 2nd in relation to his neighbor, through benignity, goodness, meekness, faithfulness; 3rd in relation to the lower part of ourselves, through modesty, continence (and chastity).
The acts of these virtues become pleasant fruits because the object of every virtue is a "bonum honestum et delectabile," which is verified principally of charity, which has as its object God, the supreme good (St. Thomas, loc. cit., a. 1, ad 1). Thus, spiritual joy and peace are effects of charity. As St. Thomas says (ibid.), all the acts of the infused virtues and those of the seven gifts can therefore be called f. of the H. S.
The eight evangelical beatitudes express the most perfect acts of the infused virtues united with the gifts, for example, infused contemplation, which proceeds from faith enlightened by the gifts of understanding and wisdom.
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Reginaldo Garrigou-Lagrange