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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
Mt. 7:22, where those who say: "We have 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, Question 68, Articles
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.
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