FRUITS OF THE HOLY SPIRIT. – Supernatural works which St. Paul, Gal. 5:22-23, contrasts with 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 (fornication, impurity, licentiousness, idolatry, etc.) with the expression “and such like things.” St. Augustine (in Ep. ad Gal., 5:22) and St. Thomas (Sum. Theol., 1, 2-2, q. 70, a. 3, ad 4) therefore hold that the enumeration of the fruits of the Holy Spirit, though more concise, is likewise incomplete. “St. Paul could have enumerated more or fewer” (St. Thomas). The Greek text, the Greek Fathers, and the oldest manuscripts of the Vulgate enumerate only nine fruits of the Holy Spirit. The Clementine Vulgate, however, has twelve, since it includes three variants: patience, mildness, and chastity, which are lacking in codices of the Vulgate A, F, M, and others. The nine fruits of the Holy Spirit are: charity (ἀγάπη), joy (χαρά), peace (εἰρήνη), longanimity (ἀμαρτωλός), benignity (βαρύτης), goodness (ἀγαθός), faith (πιστός), mildness (πρεσβυτή), and continence (ἐπερπάτησις).
The expression “fruit” seems connected with Mt. 7:16-18: “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” The fruits of a good tree are a natural, savory, and pleasing product. Likewise, every operation that proceeds from a virtue perfecting nature is natural and pleasing. This is already true of acquired virtues of natural order. If the operation proceeds from infused virtues under the influence of the Holy Spirit, then one has the fruits of the Holy Spirit. Just as the fruit of the good tree produces a sensible delight, so the fruit of the Holy Spirit produces spiritual joy, at least in the higher part of the soul, even if it concerns patience and longanimity that calmly endure adversities.
From the enumeration of the fruits of the Holy Spirit in Gal. 5:22-23, St. Thomas observes (loc. cit., a. 3), it follows that the Holy Spirit tends to order man: “1° in his inner life with God through charity, joy, peace, longanimity (and patience); 2° in relation to his neighbor through benignity, goodness, mildness, fidelity; 3° in relation to his lower self through modesty, continence (and chastity).”
The acts of these virtues become pleasing fruits because the object of every virtue is a “bonum honestum et delectabile,” which is especially true of charity, whose object is God, the highest 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 infused virtues and those of the seven gifts can therefore be called fruits of the Holy Spirit.
The eight evangelical beatitudes express the most perfect acts of infused virtues united to the gifts, for example, infused contemplation, which proceeds from faith illumined by the gifts of understanding and wisdom.