a. To the First Objection

441. To the first of these [n.438]: it is very possible for a gift not to be present really in the person gifted. Just as there is not present in a bride what is given her by her spouse, which is wont to be called the gift of dowry, as is contained in Genesis 34.12, where Sichen says to Jacob and his sons, “Increase the dowry and demand gifts...”

442. Also, if the dowry-gift is said to be what is given by the father of the bride, it is indeed for the spouse, for his use, but it remains property of the bride. Just as it usually now is called a gift, plainly it is not really present either in the spouse or the bride; rather it is only something possessed in some way by reason of the marriage. And so in the resurrection, by reason of consummating the spiritual marriage, there will be given to each blessed for gift this divine assistance that preserves him from all corruptive forces, although this guarding not be in him really.

443. In another way it could be said that the one gifted has a right over what is assigned him as gift; so here the blessed by his merits has a right over the dispensing to him of this divine guarding; and this right of preservation of the body from every corruptive force by divine guarding is a gift in the blessed and as concerns his body, because it is for protection of the body.