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

Obj. 3: Further, all intellectual knowledge is either speculative or practical. Now the gift of understanding is related to both, as stated above (A. 3). Therefore it is not distinct from the other intellectual gifts, but comprises them all.

On the contrary, When several things are enumerated together they must be, in some way, distinct from one another, because distinction is the origin of number. Now the gift of understanding is enumerated together with the other gifts, as appears from Isa. 11:2. Therefore the gift of understanding is distinct from the other gifts.

I answer that, The difference between the gift of understanding and three of the others, viz. piety, fortitude, and fear, is evident, since the gift of understanding belongs to the cognitive power, while the three belong to the appetitive power.

But the difference between this gift of understanding and the remaining three, viz. wisdom, knowledge, and counsel, which also belong to the cognitive power, is not so evident. To some [*William of Auxerre, Sum. Aur. III, iii, 8], it seems that the gift of understanding differs from the gifts of knowledge and counsel, in that these two belong to practical knowledge, while the gift of understanding belongs to speculative knowledge; and that it differs from the gift of wisdom, which also belongs to speculative knowledge, in that wisdom is concerned with judgment, while understanding renders the mind apt to grasp the things that are proposed, and to penetrate into their very heart. And in this sense we have assigned the number of the gifts, above (I-II, Q. 68, A. 4).

But if we consider the matter carefully, the gift of understanding is concerned not only with speculative, but also with practical matters, as stated above (A. 3), and likewise, the gift of knowledge regards both matters, as we shall show further on (Q. 9, A. 3), and consequently, we must take their distinction in some other way. For all these four gifts are ordained to supernatural knowledge, which, in us, takes its foundation from faith. Now "faith is through hearing" (Rom. 10:17). Hence some things must be proposed to be believed by man, not as seen, but as heard, to which he assents by faith. But faith, first and principally, is about the First Truth, secondarily, about certain considerations concerning creatures, and furthermore extends to the direction of human actions, in so far as it works through charity, as appears from what has been said above (Q. 4, A. 2, ad 3).

Accordingly on the part of the things proposed to faith for belief, two things are requisite on our part: first that they be penetrated or grasped by the intellect, and this belongs to the gift of understanding. Secondly, it is necessary that man should judge these things aright, that he should esteem that he ought to adhere to these things, and to withdraw from their opposites: and this judgment, with regard to Divine things belong to the gift of wisdom, but with regard to created things, belongs to the gift of knowledge, and as to its application to individual actions, belongs to the gift of counsel.

Reply Obj. 1: The foregoing difference between those four gifts is clearly in agreement with the distinction of those things which Gregory assigns as their opposites. For dulness is contrary to sharpness, since an intellect is said, by comparison, to be sharp, when it is able to penetrate into the heart of the things that are proposed to it. Hence it is dulness of mind that renders the mind unable to pierce into the heart of a thing. A man is said to be a fool if he judges wrongly about the common end of life, wherefore folly is properly opposed to wisdom, which makes us judge aright about the universal cause. Ignorance implies a defect in the mind, even about any particular things whatever, so that it is contrary to knowledge, which gives man a right judgment about particular causes, viz. about creatures. Rashness is clearly opposed to counsel, whereby man does not proceed to action before deliberating with his reason.

Reply Obj. 2: The gift of understanding is about the first principles of that knowledge which is conferred by grace; but otherwise than faith, because it belongs to faith to assent to them, while it belongs to the gift of understanding to pierce with the mind the things that are said.

Reply Obj. 3: The gift of understanding is related to both kinds of knowledge, viz. speculative and practical, not as to the judgment, but as to apprehension, by grasping what is said. _______________________

SEVENTH ARTICLE [II-II, Q. 8, Art. 7]

Whether the Sixth Beatitude, "Blessed Are the Clean of Heart," etc.,

Responds to the Gift of Understanding?

Objection 1: It would seem that the sixth beatitude, "Blessed are the clean of heart, for they shall see God," does not respond to the gift of understanding. Because cleanness of heart seems to belong chiefly to the appetite. But the gift of understanding belongs, not to the appetite, but rather to the intellectual power. Therefore the aforesaid beatitude does not respond to the gift of understanding.

Obj. 2: Further, it is written (Acts 15:9): "Purifying their hearts by faith." Now cleanness of heart is acquired by the heart being purified. Therefore the aforesaid beatitude is related to the virtue of faith rather than to the gift of understanding.

Obj. 3: Further, the gifts of the Holy Ghost perfect man in the present state of life. But the sight of God does not belong to the present life, since it is that which gives happiness to the Blessed, as stated above (I-II, Q. 3, A. 8). Therefore the sixth beatitude which comprises the sight of God, does not respond to the gift of understanding.

On the contrary, Augustine says (De Serm. Dom. in Monte i, 4): "The sixth work of the Holy Ghost which is understanding, is applicable to the clean of heart, whose eye being purified, they can see what eye hath not seen."

I answer that, Two things are contained in the sixth beatitude, as also in the others, one by way of merit, viz. cleanness of heart; the other by way of reward, viz. the sight of God, as stated above (I-II, Q. 69, AA. 2, 4), and each of these, in some way, responds to the gift of understanding.

For cleanness is twofold. One is a preamble and a disposition to seeing God, and consists in the heart being cleansed of inordinate affections: and this cleanness of heart is effected by the virtues and gifts belonging to the appetitive power. The other cleanness of heart is a kind of complement to the sight of God; such is the cleanness of the mind that is purged of phantasms and errors, so as to receive the truths which are proposed to it about God, no longer by way of corporeal phantasms, nor infected with heretical misrepresentations: and this cleanness is the result of the gift of understanding.

Again, the sight of God is twofold. One is perfect, whereby God's Essence is seen: the other is imperfect, whereby, though we see not what God is, yet we see what He is not; and whereby, the more perfectly do we know God in this life, the more we understand that He surpasses all that the mind comprehends. Each of these visions of God belongs to the gift of understanding; the first, to the gift of understanding in its state of perfection, as possessed in heaven; the second, to the gift of understanding in its state of inchoation, as possessed by wayfarers.

This suffices for the Replies to the Objections: for the first two arguments refer to the first kind of cleanness; while the third refers to the perfect vision of God. Moreover the gifts both perfect us in this life by way of inchoation, and will be fulfilled, as stated above (I-II, Q. 69, A. 2). _______________________

EIGHTH ARTICLE [II-II, Q. 8, Art. 8]

Whether Faith, Among the Fruits, Responds to the Gift of

Understanding?

Objection 1: It would seem that, among the fruits, faith does not respond to the gift of understanding. For understanding is the fruit of faith, since it is written (Isa. 7:9) according to another reading [*The Septuagint]: "If you will not believe you shall not understand," where our version has: "If you will not believe, you shall not continue." Therefore fruit is not the fruit of understanding.