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.
Objection 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 Mat. 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.
Objection 3: Further, the gift of understanding responds to the virtue of faith, according to Is. 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 ( 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.
I answer that, As stated above (FS, 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 to Objection 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 to Objection 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 to Objection 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.
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.
Objection 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.
Objection 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 Is. 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 (FS, 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 to Objection 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 to Objection 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 to Objection 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.
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.
Objection 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.