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Objection 1: It would seem that the knowledge, which is numbered
among the gifts, is practical knowledge. For Augustine says (De
Trin. xii, 14) that "knowledge is concerned with the actions in
which we make use of external things." But the knowledge which is
concerned about actions is practical. Therefore the gift of knowledge
is practical.
Objection 2: Further, Gregory says (Moral. i, 32):
"Knowledge is nought if it hath not its use for piety . . . and
piety is very useless if it lacks the discernment of knowledge." Now
it follows from this authority that knowledge directs piety. But this
cannot apply to a speculative science. Therefore the gift of knowledge
is not speculative but practical.
Objection 3: Further, the gifts of the Holy Ghost are only in the
righteous, as stated above (Question 9, Article 5). But
speculative knowledge can be also in the unrighteous, according to
James 4:17: "To him . . . who knoweth to do good, and doth
it not, to him it is a sin." Therefore the gift of knowledge is not
speculative but practical.
On the contrary, Gregory says (Moral. i, 32): "Knowledge on
her own day prepares a feast, because she overcomes the fast of
ignorance in the mind." Now ignorance is not entirely removed, save
by both kinds of knowledge, viz. speculative and practical.
Therefore the gift of knowledge is both speculative and practical.
I answer that, As stated above (Question 9, Article 8), the
gift of knowledge, like the gift of understanding, is ordained to the
certitude of faith. Now faith consists primarily and principally in
speculation, in as much as it is founded on the First Truth. But
since the First Truth is also the last end for the sake of which our
works are done, hence it is that faith extends to works, according to
Gal. 5:6: "Faith . . . worketh by charity."
The consequence is that the gift of knowledge also, primarily and
principally indeed, regards speculation, in so far as man knows what
he ought to hold by faith; yet, secondarily, it extends to works,
since we are directed in our actions by the knowledge of matters of
faith, and of conclusions drawn therefrom.
Reply to Objection 1: Augustine is speaking of the gift of
knowledge, in so far as it extends to works; for action is ascribed to
knowledge, yet not action solely, nor primarily: and in this way it
directs piety.
Hence the Reply to the Second Objection is clear.
Reply to Objection 3: As we have already stated (Question 8,
Article 5) about the gift of understanding, not everyone who
understands, has the gift of understanding, but only he that
understands through a habit of grace: and so we must take note, with
regard to the gift of knowledge, that they alone have the gift of
knowledge, who judge aright about matters of faith and action, through
the grace bestowed on them, so as never to wander from the straight
path of justice. This is the knowledge of holy things, according to
Wis. 10:10: "She conducted the just . . . through the right
ways . . . and gave him the knowledge of holy things."
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