Part III (Secunda Secundae) Part 14 (1/2)

Reply Obj. 3: The fruit of practical knowledge cannot consist in that very knowledge, since knowledge of that kind is known not for its own sake, but for the sake of something else. On the other hand, speculative knowledge has its fruit in its very self, which fruit is the cert.i.tude about the thing known. Hence the gift of counsel, which belongs only to practical knowledge, has no corresponding fruit of its own: while the gifts of wisdom, understanding and knowledge, which can belongs also to speculative knowledge, have but one corresponding fruit, which is certainly denoted by the name of faith.

The reason why there are several fruits pertaining to the appet.i.tive faculty, is because, as already stated, the character of end, which the word fruit implies, pertains to the appet.i.tive rather than to the intellective part.

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QUESTION 9

OF THE GIFT OF KNOWLEDGE (In Four Articles)

We must now consider the gift of knowledge, under which head there are four points of inquiry:

(1) Whether knowledge is a gift?

(2) Whether it is about Divine things?

(3) Whether it is speculative or practical?

(4) Which beat.i.tude responds to it?

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FIRST ARTICLE [II-II, Q. 9, Art. 1]

Whether Knowledge Is a Gift?

Objection 1: It would seem that knowledge is not a gift. For the gifts of the Holy Ghost surpa.s.s the natural faculty. But knowledge implies an effect of natural reason: for the Philosopher says (Poster. i, 2) that a ”demonstration is a syllogism which produces knowledge.” Therefore knowledge is not a gift of the Holy Ghost.

Obj. 2: Further, the gifts of the Holy Ghost are common to all holy persons, as stated above (Q. 8, A. 4; I-II, Q. 68, A. 5). Now Augustine says (De Trin. xiv, 1) that ”many of the faithful lack knowledge though they have faith.” Therefore knowledge is not a gift.

Obj. 3: Further, the gifts are more perfect than the virtues, as stated above (I-II, Q. 68, A. 8). Therefore one gift suffices for the perfection of one virtue. Now the gift of understanding responds to the virtue of faith, as stated above (Q. 8, A. 2). Therefore the gift of knowledge does not respond to that virtue, nor does it appear to which other virtue it can respond. Since, then, the gifts are perfections of virtues, as stated above (I-II, Q. 68, AA. 1, 2), it seems that knowledge is not a gift.

_On the contrary,_ Knowledge is reckoned among the seven gifts (Isa.

11:2).

_I answer that,_ Grace is more perfect than nature, and, therefore, does not fail in those things wherein man can be perfected by nature.

Now, when a man, by his natural reason, a.s.sents by his intellect to some truth, he is perfected in two ways in respect of that truth: first, because he grasps it; secondly, because he forms a sure judgment on it.

Accordingly, two things are requisite in order that the human intellect may perfectly a.s.sent to the truth of the faith: one of these is that he should have a sound grasp of the things that are proposed to be believed, and this pertains to the gift of understanding, as stated above (Q. 8, A. 6): while the other is that he should have a sure and right judgment on them, so as to discern what is to be believed, from what is not to be believed, and for this the gift of knowledge is required.

Reply Obj. 1: Cert.i.tude of knowledge varies in various natures, according to the various conditions of each nature. Because man forms a sure judgment about a truth by the discursive process of his reason: and so human knowledge is acquired by means of demonstrative reasoning. On the other hand, in G.o.d, there is a sure judgment of truth, without any discursive process, by simple intuition, as was stated in the First Part (Q. 14, A. 7); wherefore G.o.d's knowledge is not discursive, or argumentative, but absolute and simple, to which that knowledge is likened which is a gift of the Holy Ghost, since it is a partic.i.p.ated likeness thereof.

Reply Obj. 2: A twofold knowledge may be had about matters of belief.

One is the knowledge of what one ought to believe by discerning things to be believed from things not to be believed: in this way knowledge is a gift and is common to all holy persons. The other is a knowledge about matters of belief, whereby one knows not only what one ought to believe, but also how to make the faith known, how to induce others to believe, and confute those who deny the faith. This knowledge is numbered among the gratuitous graces, which are not given to all, but to some. Hence Augustine, after the words quoted, adds: ”It is one thing for a man merely to know what he ought to believe, and another to know how to dispense what he believes to the G.o.dly, and to defend it against the unG.o.dly.”

Reply Obj. 3: The gifts are more perfect than the moral and intellectual virtues; but they are not more perfect than the theological virtues; rather are all the gifts ordained to the perfection of the theological virtues, as to their end. Hence it is not unreasonable if several gifts are ordained to one theological virtue.

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SECOND ARTICLE [II-II, Q. 9, Art. 2]

Whether the Gift of Knowledge Is About Divine Things?

Objection 1: It would seem that the gift of knowledge is about Divine things. For Augustine says (De Trin. xiv, 1) that ”knowledge begets, nourishes and strengthens faith.” Now faith is about Divine things, because its object is the First Truth, as stated above (Q. 1, A. 1).