The Distinctive Nature of the Gift of Understanding: A Commentary on the “Summa Theologica,” II–II, Q. 8

THE DISTINCTIVE NATURE OF THE GIFT OF UNDERSTANDING A Commentary on the "Summa Theologica," II-II, Q. 8 I. THE GIFTS IN' GENERAL T HERE is nothing in the purely physical order of things that affords a parallel to the action of the Holy Ghost on the supernatural life of man. Although at first sight symbiosis seems to be an apt concept to illustrate the relations of this sweet and mysterious Guest to His living temple, closer examination reveals so many awkward and misleading details that the example becomes nearly worthless. The algae in a lichen, or the intestinal protozoa in termites, contribute to their partner's nourishment in a state which makes it easier to assimilate, receiving in return food elements which unaided they could not obtain, and the craven crab in return for the seaanemone 's protection carries it to pastures ever new. But in all this the most noticable point is the mutual aspect of the partnership; the quid JYTO quo is strongly emphasized. The indwelling of the Holy Ghost on the other hand is unilateral. It would be closer to say, with certain reservations, that man dwells in- the Holy Ghost, for while he contributes nothing to the self-sufficient Divinity, he receives much, and receives it all as a pure gift. Whence the Church on Pentecost sings of the Holy Spirit as " Gift of the most high God." The dependence of man on the Holy Ghost is manifold. His every act as well as his very being depend on Him, " For in Him we live and move and are." 1 He moves us to the particular good that we do, both in the physical and moral order, and that too, sometimes, in an extraordinary manner, as when the spirit of God " rushed " upon Balaam.2 A fortiori, then, 1 Acts, xvii, ~8. • Numbers, xxiv, ~. Yl17 218 JOSEPH IGNATIUS MCGUINESS He moves us in the supernatural order: " Likewise the Spirit helpeth also our infirmity." 3 But in this order there are two modes of action, human and divine. Under the influence of the Holy Ghost the infused virtues elicit their proper operations. These actions are from an intrinsic principle, are regulated by reason, whence comes the human mode, and in a sense are in our possession, for if, on the one hand, supernatural aid is required, on the other, man himself must determine for himself just what and how much he will do, so that in the words of St. Paul, " Every man shall receive his own reward, according to his own labor." 4 But, over, and above this, there is another sort of motion in which man is more acted upon than acting and is moved, in a manner entirely beyond his powers, to his supernatural end: " But when they shall deliver you up, take no thought as to what or how to speak ... for it is not you who speak, but the spirit o£ your Father who speaketh in you." 5 Jesus was led into the desert; 6 the minds of the disciples were opened.7 These motions do not proceed from man according to the intrinsic principle of reason, after the human mode, but from an extrinsic principle, the Holy Ghost, after a manner that is superhuman and divine. They do not proceed from any deliberation on our part, although they are free, resulting from a particular impulse of the Holy Ghost activating special supernatural habits to which, nowadays, the.·word "gifts,; is reserved.8 St. Thomas points out in the first article of question sixtyeight , where he is distinguishing the gifts from the virtues, that we ought to follow the manner of speaking of Holy Scripture which calls the gifts " spiritus," or breaths, " because they are in us by divine inspiration." ·a Father Gardeil 8 Romans, viii, 26. 'I Cor., iii, 8. • Matthew, x. 19-20. 8 Matthew, iv, I; Mark, i, 12; Luke, iv, I. • Luke, xxiv, 25. 8 G. M. Paris, 0. P., Dissertatio de Donis Spiritus Sancti in Genere (Turin: Marietti, 1930), p. 10. • Summa Theol., II~II. q. 68, a. I. THE NATURE OF THE GIFT OF UNDERSTANDING 219 remarks the richly-laden signification of St. Thomas' words...