Proof. The Church’s teaching with regard to the seven gifts of the Holy Ghost is based on Isaias XI, 2 sq.: “And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord.” Four of these supernatural gifts (wisdom, understanding, counsel, and knowledge) perfect the intellect in matters pertaining to salvation, while the remaining three (fortitude, godliness, and the fear of the Lord) direct the will to its supernatural end. Are these seven gifts, (or some of them), really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians. The prevailing opinion is that the gifts of the Holy Ghost are infused habitual dispositions, _realiter_ distinct from the theological and moral virtues, by which the soul is endowed with a supernatural capacity for receiving the inspirations of the Holy Ghost and a supernatural readiness to obey His impulses in all important matters pertaining to salvation.(1127) That the gifts of the Holy Ghost are infused into the soul simultaneously with sanctifying grace, can be demonstrated as follows: Christ, as the mystical head, is the pattern of justification for the members of His spiritual body, who are united to Him by sanctifying grace.(1128) Now the Holy Ghost dwelled in Christ with all His gifts as permanent habits.(1129) Consequently, these gifts are imparted by infusion to those who receive the grace of justification. This is manifestly the belief of the Church, for she prays in the “_Veni Sancte Spiritus_”: “Shed upon thy faithful fold, By unbounded hope controlled, Thy seven gifts.”(1130) *Thesis IV: The process of justification reaches its climax in the personal indwelling of the Holy Ghost in the soul of the just.* This thesis embodies what is technically called a _propositio certa_. Proof. There are two ways in which God may dwell in the soul, either by virtue of His created grace (_inhabitatio per dona accidentalia_, ἐνοίκησις κατ᾽ ἐνέργειαν) or by virtue of His uncreated substance (_inhabitatio substantialis sive personalis_, ἐνοίκησις κατ᾽ οὐσίαν). The personal indwelling of the Holy Ghost, therefore, may consist in a twofold grace: _gratia creata_ and _gratia increata_, of which the former is the groundwork and necessary condition of the latter, while the latter may be described as the climax and consummation of the former.(1131) The indwelling of the Holy Ghost in the souls of the just is taught by Holy Scripture and attested by the Fathers. a) Holy Scripture draws a clear-cut distinction between the accidental and the substantial indwelling of the Holy Ghost.