FRUITS OF THE HOLY SPIRIT. – Supernatural works that St. Paul, Gal. 5:22–23, sets in opposition to 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 fifteen (unchastity, impurity, licentiousness, idolatry, etc.) with the expression “and other such things.” St. Augustine (In Ep. ad Gal., 5, 22) and St. Thomas (Sum. Theol., 1°–2°, q. 70, a. 3, ad 4) therefore hold that the enumeration of the f. of the H. S., being 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 f. of the H. S. The Clementine Vulgate, on the other hand, has twelve, since it inserted three variants: patientia, manuetudo, castitas, which are lacking in the Vulgate codices A F M and others. The nine f. of the H. S. are: charity (ἀγάπη), joy (χαρά), peace (εἰρήνη), longanimity (μικροθυμία), kindness (χρησότης), goodness (ἀγαθωσύνη), faith (πίστις), meekness (πρεύτης), self-control (ἐγκράτεια).
The expression “fruit” seems to be connected with Mt. 7:16–18: “the good tree bears good fruit.” The fruits of the good tree are a natural, tasty, agreeable product. Likewise, every operation proceeding from a virtue that perfects nature is connatural and agreeable. This is already true of acquired virtues, which are of the natural order. If the operation proceeds from infused virtues under the influence of the Holy Spirit, there are the f. of the H. S. Just as the fruit of the good tree produces sensible pleasure, the f. of the H. S. produces spiritual joy, at least in the higher part of the soul, even when it is a matter of patience or longanimity, which calmly endure adversity.
From the enumeration of the f. of the H. S. in Gal. 5:22–23 it follows, observes St. Thomas (loc. cit., a. 3), that the Holy Spirit tends to order man: 1° in his life in relation to God, through charity, joy, peace, longanimity (and patience); 2° in relation to his neighbor, through kindness, goodness, meekness, and fidelity; 3° in relation to the lower part of himself, through modesty and self-control (and chastity).
The acts of these virtues become agreeable fruits because the object of every virtue is a “bonum honestum et delectabile,” which is true above all of charity, whose object is 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 may 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 illumined by the gifts of understanding and wisdom.