Of the Gift of Understanding

Of the Gift of Understanding — St. Thomas Aquinas asks: Whether understanding is a gift of the Holy Ghost?; Whether the gift of understanding is compatible with faith?; Whether the gift of understanding is merely speculative or also practical?; Whether the gift of understanding is in all who are in a state of grace?; Whether the gift of understanding is found also in those who have not sanctifying grace?; Whether the gift of understanding is distinct from the other gifts?; Whether the sixth beatitude, "Blessed are the clean of heart," etc., responds to the gift of understanding?; Whether faith, among the fruits, responds to the gift of understanding?.

We must now consider the gifts of understand and knowledge, which respond to the virtue of faith. With regard to the gift of understanding there are eight points of inquiry:

Article 1: Whether understanding is a gift of the Holy Ghost?

It is written (Is. 11:2): "The Spirit of the Lord shall rest upon him, the Spirit of wisdom of understanding."

Understanding implies an intimate knowledge, for "intelligere" [to understand] is the same as "intus legere" [to read inwardly]. This is clear to anyone who considers the difference between intellect and sense, because sensitive knowledge is concerned with external sensible qualities, whereas intellective knowledge penetrates into the very essence of a thing, because the object of the intellect is "what a thing is," as stated in De Anima iii, 6.

Now there are many kinds of things that are hidden within, to find which human knowledge has to penetrate within so to speak. Thus, under the accidents lies hidden the nature of the substantial reality, under words lies hidden their meaning; under likenesses and figures the truth they denote lies hidden (because the intelligible world is enclosed within as compared with the sensible world, which is perceived externally), and effects lie hidden in their causes, and vice versa. Hence we may speak of understanding with regard to all these things.

Since, however, human knowledge begins with the outside of things as it were, it is evident that the stronger the light of the understanding, the further can it penetrate into the heart of things. Now the natural light of our understanding is of finite power; wherefore it can reach to a certain fixed point. Consequently man needs a supernatural light in order to penetrate further still so as to know what it cannot know by its natural light: and this supernatural light which is bestowed on man is called the gift of understanding.

Article 2: Whether the gift of understanding is compatible with faith?

Gregory says (Moral. i, 15) that "understanding enlightens the mind concerning the things it has heard." Now one who has faith can be enlightened in his mind concerning what he has heard; thus it is written (Lk. 24:27, 32) that Our Lord opened the scriptures to His disciples, that they might understand them. Therefore understanding is compatible with faith.

We need to make a twofold distinction here: one on the side of faith, the other on the part of understanding.

On the side of faith the distinction to be made is that certain things, of themselves, come directly under faith, such as the mystery to three Persons in one God, and the incarnation of God the Son; whereas other things come under faith, through being subordinate, in one way or another, to those just mentioned, for instance, all that is contained in the Divine Scriptures.

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.

Article 3: Whether the gift of understanding is merely speculative or also practical?

It is written (Ps. 110:10): "A good understanding to all that do it."

As stated above (), the gift of understanding is not only about those things which come under faith first and principally, but also about all things subordinate to faith. Now good actions have a certain relationship 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 principal 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).

Article 4: Whether the gift of understanding is in all who are in a state of grace?

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 Jn. 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.

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.

Article 5: Whether the gift of understanding is found also in those who have not sanctifying grace?

Our Lord said (Jn. 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.

As stated above () 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.

Article 6: Whether the gift of understanding is distinct from the other gifts?

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 Is. 11:2. Therefore the gift of understanding is distinct from the other gifts.

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 ().

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 (), and likewise, the gift of knowledge regards both matters, as we shall show further on (), 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 ().

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.

Article 7: Whether the sixth beatitude, "Blessed are the clean of heart," etc., responds to the gift of understanding?

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."

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 (), 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 ().

Article 8: Whether faith, among the fruits, responds to the gift of understanding?

The end of a thing is its fruit. Now the gift of understanding seems to be ordained chiefly to the certitude of faith, which certitude is reckoned a fruit. For a gloss on Gal. 5:22 says that the "faith which is a fruit, is certitude about the unseen." Therefore faith, among the fruits, responds to the gift of understanding.

The fruits of the Spirit, as stated above (), when we were discussing them, are so called because they are something ultimate and delightful, produced in us by the power of the Holy Ghost. Now the ultimate and delightful has the nature of an end, which is the proper object of the will: and consequently that which is ultimate and delightful with regard to the will, must be, after a fashion, the fruit of all the other things that pertain to the other powers.

Accordingly, therefore, to this kind of gift of virtue that perfects a power, we may distinguish a double fruit: one, belonging to the same power; the other, the last of all as it were, belonging to the will. In this way we must conclude that the fruit which properly responds to the gift of understanding is faith, i.e. the certitude of faith; while the fruit that responds to it last of all is joy, which belongs to the will.