But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
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Augustine of Hippo
AD 430
He put fornication at the head of carnal vices and love at the head of spiritual virtues. Anyone who takes pains in the study of divine Scripture will be prompted to inquire attentively into the rest. Fornication is love divorced from legitimate wedlock. It roves everywhere in search of an opportunity to fulfill its lust. Yet nothing is so rightly suited for spiritual procreation as the union of the soul with God. The more firmly it adheres, the more blameless it is. Love is what enables it to cleave. Rightly then the opposite of fornication is love. It is the sole means by which chastity is preserved. Now impure acts come from all those disturbances produced from the lust to fornicate, to which the joy of tranquillity is opposed. And bondage to idolatry is the ultimate fornication of the soul. A most furious war is waged against the gospel and against those who have been reconciled to God. The remnants of fornication, though long lukewarm, can nonetheless still be rekindled. The contr...
But the fruit of the Spirit is love. The works of the Spirit are opposed to the works of the flesh, i.e, those works which are performed through the influence of the Holy Spirit, by which we merit that kingdom from which the works of the flesh exclude those who do them.
Observe that these fruits are different dispositions, or rather Acts , of the different virtues—the acts that the virtues beget in the soul, such as joy and peace. Observe, too, that the Apostle does not give a complete catalogue of all these fruits, but only of the more conspicuous ones, and of such as are opposed to the works of the flesh just specified. And in the third place, notice that the first fruit of the Spirit is charity, it being the parent of all the rest.
Joy. The joy which springs from a clear conscience, one free from guilt and from mental disturbances. A contented mind is a perpetual feast. Cyprian (lib. de Disciplin et Bono Pudiciti) says "The greatest pleasure is to have conquered pleasure; and ther...
The fruit of the Spirit is charity There are numbered twelve of these fruits in the Latin, though but nine in the Greek text, in St. Chrysostom; St. Jerome; St. Augustine, tract. lxxxvii. in Joan. p. 756. The difference may again happen by the Latin interpreter using two words to express one Greek word. It is observed, that longanimity and patience are in a manner the same; so are benignity and goodness; and so may be here continency and chastity. (Witham)
And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law."
What deserves to hold the first place among the fruits of the Spirit if not love? Without love other virtues are not reckoned to be virtues. From love is born all that is good. .
He has spoken elegantly by allotting works to the flesh and fruits to the Spirit. Vices come to nothing and perish in themselves. Virtues multiply and abound in fruit. .
By joy people mean an elation of mind over things that are worthy of exultation, whereas gaiety is an undisciplined elation of mind which knows no moderation…. We should not suppose that peace is limited to not quarreling with others. Rather the peace of Christ—that is, our inheritance—is with us when the mind is at peace and undisturbed by conflicting emotions. Among the “fruits of the Spirit” faith holds the seventh and sacred place, being elsewhere one of three—“faith, hope and love.” Nor is it remarkable that hope is not included in this catalog, since the object of hope is already included as a part of faith. .
He says not, the work of the Spirit, but, the fruit of the Spirit. Is the soul, however, superfluous? The flesh and the Spirit are mentioned, but where is the soul? Is he discoursing of beings without a soul? For if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the passions belongs to her, and concerns her; and being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly. You observe throughout that his discourse does not relate to the substance of the flesh, but to the moral choice, which is or is not vicious. And why does he say, the fruit of the Spirit? it is because evil works originate in ourselves alone, and therefore he calls them works, but good works require not only our diligence but God's loving kindness. He places first the root of these good things, an...
He didn’t say “the works of the Spirit” but “the fruits.” Therefore [it may seem that] the soul is superfluous. For if the statement mentions the flesh and the Spirit, where is the soul? Is Paul then speaking of soulless beings? For if the evil belongs to the flesh and the good to the Spirit, then the soul would be superfluous. Not at all; for the ordering of the passions is the work of the soul and concerns the soul. The soul is situated in the middle of the struggle between virtue and vice. If the soul uses the body as it should, it makes itself more spiritual. But if it departs from the Spirit and yields itself to evil desires, it renders it more earthy. Do you see how everywhere he is not speaking of the essence of the flesh but of moral choice that is inclined toward virtue or vice? So why does he refer to “the fruits of the Spirit”? Because evil works come from us alone, and hence he calls them works, while the good works require not only the resolution of our will but the kindne...
First to make a plaster with a lump of figs-that is, the fruit of the Spirit-that he may be healed-that is, according to the apostle-by love; for he says, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; "
