Reading on the gifts of the Holy Spirit, I see Monsignor Sokolovsky here, that my interest in the gift started when I took a class with him on a quiet on Aristotle in the virtue in the Nicomac and the ethics, and I wrote a paper on heretical virtue in relation to the gifts.

That paper I still have, Monsigni, because you accepted to take a paper that was handwritten with the French and writing

you only asked me that it would be clear and I did my best but you see it's a

long-standing thing that is very much part of my life. It's, if you, for a young student of the mystics theology, you go to the Dictionaire

of the Theology Catholic, the French tradition, you will find a statement by Gardeille saying how the doctrine of the gift is a traditional doctrine

of the church. Simple as that. And he implies the doctrine of the gift as found in St. Thomas

reflects the standard common tradition of the church.

The Jesuits took some exception to this general broad statement, and another one, there

was a long debate among French Jesuits and French Dominican about the moral life,

Gariguan and other Jesuits wrote that St. Thomas changes his mind

in the course of his life about the gift of his spirit.

To which Garaguan de Grange, Fatherher de Garraghan responded, no way.

It's the same thing said differently.

And he keeps saying it, you know, at St. Thomas, you know, the famous distinction,

Humano Modo, Ultramodum, Humano.

Well, factually, the Jesuit was right.

Whatever his intentions were, he was right.

Now, in this paper,

Scholastic tradition and theological challenges,

I want to explain where this question arose in the Middle Ages, how it developed.

That would be the first introduction very short.

And then what St. Thomas tried to make up.

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