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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.
Objection 3: Further, the gifts of the Holy Ghost perfect man in
the present state of life. But the sight of God does not belong to
the present life, since it is that which gives happiness to the
Blessed, as stated above (FS, Question 3, Article 8).
Therefore the sixth beatitude which comprises the sight of God, does
not respond to the gift of understanding.
On the contrary, 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."
I answer that, 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
(FS, Question 69, Articles 2,4), 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
(FS, Question 69, Article 2).
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