Thomas Aquinas - Summa Theologica, Part II-II (Secunda Secundae)

FOURTH ARTICLE [II-II, Q. 8, Art. 4]

Whether the Gift of Understanding Is in All Who Are in a State of

Grace?

Objection 1: It would seem that the gift of understanding is not in all who are in a state of grace. For Gregory says (Moral. ii, 49) that "the gift of understanding is given as a remedy against dulness of mind." Now many who are in a state of grace suffer from dulness of mind. Therefore the gift of understanding is not in all who are in a state of grace.

Obj. 2: Further, of all the things that are connected with knowledge, faith alone seems to be necessary for salvation, since by faith Christ dwells in our hearts, according to Eph. 3:17. Now the gift of understanding is not in everyone that has faith; indeed, those who have faith ought to pray that they may understand, as Augustine says (De Trin. xv, 27). Therefore the gift of understanding is not necessary for salvation: and, consequently, is not in all who are in a state of grace.

Obj. 3: Further, those things which are common to all who are in a state of grace, are never withdrawn from them. Now the grace of understanding and of the other gifts sometimes withdraws itself profitably, for, at times, "when the mind is puffed up with understanding sublime things, it becomes sluggish and dull in base and vile things," as Gregory observes (Moral. ii, 49). Therefore the gift of understanding is not in all who are in a state of grace.

On the contrary, It is written (Ps. 81:5): "They have not known or understood, they walk on in darkness." But no one who is in a state of grace walks in darkness, according to John 8:12: "He that followeth Me, walketh not in darkness." Therefore no one who is in a state of grace is without the gift of understanding.

I answer that, In all who are in a state of grace, there must needs be rectitude of the will, since grace prepares man's will for good, according to Augustine (Contra Julian. Pelag. iv, 3). Now the will cannot be rightly directed to good, unless there be already some knowledge of the truth, since the object of the will is good understood, as stated in De Anima iii, 7. Again, just as the Holy Ghost directs man's will by the gift of charity, so as to move it directly to some supernatural good; so also, by the gift of understanding, He enlightens the human mind, so that it knows some supernatural truth, to which the right will needs to tend.

Therefore, just as the gift of charity is in all of those who have sanctifying grace, so also is the gift of understanding.

Reply Obj. 1: Some who have sanctifying grace may suffer dulness of mind with regard to things that are not necessary for salvation; but with regard to those that are necessary for salvation, they are sufficiently instructed by the Holy Ghost, according to 1 John 2:27: "His unction teacheth you of all things."

Reply Obj. 2: Although not all who have faith understand fully the things that are proposed to be believed, yet they understand that they ought to believe them, and that they ought nowise to deviate from them.

Reply Obj. 3: With regard to things necessary for salvation, the gift of understanding never withdraws from holy persons: but, in order that they may have no incentive to pride, it does withdraw sometimes with regard to other things, so that their mind is unable to penetrate all things clearly. _______________________

FIFTH ARTICLE [II-II, Q. 8, Art. 5]

Whether the Gift of Understanding Is Found Also in Those Who Have Not

Sanctifying Grace?

Objection 1: It would seem that the gift of understanding is found also in those who have not sanctifying grace. For Augustine, in expounding the words of Ps. 118:20: "My soul hath coveted to long for Thy justifications," says: "Understanding flies ahead, and man's will is weak and slow to follow." But in all who have sanctifying grace, the will is prompt on account of charity. Therefore the gift of understanding can be in those who have not sanctifying grace.

Obj. 2: Further, it is written (Dan. 10:1) that "there is need of understanding in a" prophetic "vision," so that, seemingly, there is no prophecy without the gift of understanding. But there can be prophecy without sanctifying grace, as evidenced by Matt. 7:22, where those who say: "We have prophesied in Thy name [*Vulg.: 'Have we not prophesied in Thy name?']," are answered with the words: "I never knew you." Therefore the gift of understanding can be without sanctifying grace.

Obj. 3: Further, the gift of understanding responds to the virtue of faith, according to Isa. 7:9, following another reading [*The Septuagint]: "If you will not believe you shall not understand." Now faith can be without sanctifying grace. Therefore the gift of understanding can be without it.

On the contrary, Our Lord said (John 6:45): "Every one that hath heard of the Father, and hath learned, cometh to Me." Now it is by the intellect, as Gregory observes (Moral. i, 32), that we learn or understand what we hear. Therefore whoever has the gift of understanding, cometh to Christ, which is impossible without sanctifying grace. Therefore the gift of understanding cannot be without sanctifying grace.

I answer that, As stated above (I-II, Q. 68, AA. 1, 2) the gifts of the Holy Ghost perfect the soul, according as it is amenable to the motion of the Holy Ghost. Accordingly then, the intellectual light of grace is called the gift of understanding, in so far as man's understanding is easily moved by the Holy Ghost, the consideration of which movement depends on a true apprehension of the end. Wherefore unless the human intellect be moved by the Holy Ghost so far as to have a right estimate of the end, it has not yet obtained the gift of understanding, however much the Holy Ghost may have enlightened it in regard to other truths that are preambles to the faith.

Now to have a right estimate about the last end one must not be in error about the end, and must adhere to it firmly as to the greatest good: and no one can do this without sanctifying grace; even as in moral matters a man has a right estimate about the end through a habit of virtue. Therefore no one has the gift of understanding without sanctifying grace.

Reply Obj. 1: By understanding Augustine means any kind of intellectual light, that, however, does not fulfil all the conditions of a gift, unless the mind of man be so far perfected as to have a right estimate about the end.

Reply Obj. 2: The understanding that is requisite for prophecy, is a kind of enlightenment of the mind with regard to the things revealed to the prophet: but it is not an enlightenment of the mind with regard to a right estimate about the last end, which belongs to the gift of understanding.

Reply Obj. 3: Faith implies merely assent to what is proposed but understanding implies a certain perception of the truth, which perception, except in one who has sanctifying grace, cannot regard the end, as stated above. Hence the comparison fails between understanding and faith. _______________________

SIXTH ARTICLE [II-II, Q. 8, Art. 6]

Whether the Gift of Understanding Is Distinct from the Other Gifts?

Objection 1: It would seem that the gift of understanding is not distinct from the other gifts. For there is no distinction between things whose opposites are not distinct. Now "wisdom is contrary to folly, understanding is contrary to dulness, counsel is contrary to rashness, knowledge is contrary to ignorance," as Gregory states (Moral. ii, 49). But there would seem to be no difference between folly, dulness, ignorance and rashness. Therefore neither does understanding differ from the other gifts.

Obj. 2: Further, the intellectual virtue of understanding differs from the other intellectual virtues in that it is proper to it to be about self-evident principles. But the gift of understanding is not about any self-evident principles, since the natural habit of first principles suffices in respect of those matters which are naturally self-evident: while faith is sufficient in respect of such things as are supernatural, since the articles of faith are like first principles in supernatural knowledge, as stated above (Q. 1, A. 7). Therefore the gift of understanding does not differ from the other intellectual gifts.