Part III (Secunda Secundae) Part 12 (2/2)

On the part of understanding the distinction to be observed is that there are two ways in which we may be said to understand. In one way, we understand a thing perfectly, when we arrive at knowing the essence of the thing we understand, and the very truth considered in itself of the proposition understood. In this way, so long as the state of faith lasts, we cannot understand those things which are the direct object of faith: although certain other things that are subordinate to faith can be understood even in this way.

In another way we understand a thing imperfectly, when the essence of a thing or the truth of a proposition is not known as to its quiddity or mode of being, and yet we know that whatever be the outward appearances, they do not contradict the truth, in so far as we understand that we ought not to depart from matters of faith, for the sake of things that appear externally. In this way, even during the state of faith, nothing hinders us from understanding even those things which are the direct object of faith.

This suffices for the Replies to the Objections: for the first three argue in reference to perfect understanding, while the last refers to the understanding of matters subordinate to faith.

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THIRD ARTICLE [II-II, Q. 8, Art. 3]

Whether the Gift of Understanding Is Merely Speculative or Also Practical?

Objection 1: It would seem that understanding, considered as a gift of the Holy Ghost, is not practical, but only speculative. For, according to Gregory (Moral. i, 32), ”understanding penetrates certain more exalted things.” But the practical intellect is occupied, not with exalted, but with inferior things, viz. singulars, about which actions are concerned. Therefore understanding, considered as a gift, is not practical.

Obj. 2: Further, the gift of understanding is something more excellent than the intellectual virtue of understanding. But the intellectual virtue of understanding is concerned with none but necessary things, according to the Philosopher (Ethic. vi, 6). Much more, therefore, is the gift of understanding concerned with none but necessary matters. Now the practical intellect is not about necessary things, but about things which may be otherwise than they are, and which may result from man's activity. Therefore the gift of understanding is not practical.

Obj. 3: Further, the gift of understanding enlightens the mind in matters which surpa.s.s natural reason. Now human activities, with which the practical intellect is concerned, do not surpa.s.s natural reason, which is the directing principle in matters of action, as was made clear above (I-II, Q. 58, A. 2; I-II, Q. 71, A. 6). Therefore the gift of understanding is not practical.

_On the contrary,_ It is written (Ps. 110:10): ”A good understanding to all that do it.”

_I answer that,_ As stated above (A. 2), the gift of understanding is not only about those things which come under faith first and princ.i.p.ally, but also about all things subordinate to faith. Now good actions have a certain relations.h.i.+p to faith: since ”faith worketh through charity,” according to the Apostle (Gal. 5:6). Hence the gift of understanding extends also to certain actions, not as though these were its princ.i.p.al object, but in so far as the rule of our actions is the eternal law, to which the higher reason, which is perfected by the gift of understanding, adheres by contemplating and consulting it, as Augustine states (De Trin. xii, 7).

Reply Obj. 1: The things with which human actions are concerned are not surpa.s.singly exalted considered in themselves, but, as referred to the rule of the eternal law, and to the end of Divine happiness, they are exalted so that they can be the matter of understanding.

Reply Obj. 2: The excellence of the gift of understanding consists precisely in its considering eternal or necessary matters, not only as they are rules of human actions, because a cognitive virtue is the more excellent, according to the greater extent of its object.

Reply Obj. 3: The rule of human actions is the human reason and the eternal law, as stated above (I-II, Q. 71, A. 6). Now the eternal law surpa.s.ses human reason: so that the knowledge of human actions, as ruled by the eternal law, surpa.s.ses the natural reason, and requires the supernatural light of a gift of the Holy Ghost.

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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 rect.i.tude 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.

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