Octave of Pentecost: Gift of Fear

Monument of Pope Alexander VII by Gianlorenzo Bernini


Today, which is Trinity Sunday, and the Octave day of Pentecost, we conclude our consideration of the Gifts of the Holy Spirit by looking at: the Gift of the Fear of the Lord.

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas notes that fear is among three of the gifts that belong especially to the "appetite," rather than directly to reason: "For, seeing that of the seven gifts...three [belong] to the appetite, viz. fortitude, piety and fear" (STh, I-II, q. 68, a. 1)


Of the Gift of Fear, the Angelic Doctor says, "the gifts of the Holy Ghost are certain habitual perfections of the soul's powers, whereby these are rendered amenable to the motion of the Holy Ghost, just as, by the moral virtues, the appetitive powers are rendered amenable to the motion of reason. Now for a thing to be amenable to the motion of a certain mover, the first condition required is that it be a non-resistant subject of that mover, because resistance of the movable subject to the mover hinders the movement. This is what filial or chaste fear does, since thereby we revere God and avoid separating ourselves from Him. Hence, according to Augustine (De Serm. Dom. in Monte i, 4) filial fear holds the first place, as it were, among the gifts of the Holy Ghost, in the ascending order, and the last place, in the descending order." (STh, II-II, q. 19, a. 9)  Further, he mentions of this gift in his introduction to the gifts that, "The appetitive power [is perfected] against inordinate lust for pleasures, by 'fear.'" (STh, I-II, q. 68, a. 4)

John of St. Thomas, for his own part, especially associates this gift with the cardinal virtue of temperance, noting that, "....the gift of fear is that fear which is filial and chaste, since it is founded upon charity, reveres God as Father and dreads to be separated from Him by sin...the gift of fear corresponds to temperance, and yet it produces its effect in a way far greater than termperance. There are no difficulties about the fact that the formal aspect of fear is distinct from that of temperance. From a reverence for God and a flight from sin fear proceeds to repress the rising passions which deviate from reason, especially licentiousness." (Gifts of the Holy Spirit, Ch. VI, 47 & 48)

St. Thomas Aquinas associates the Gift of Fear with the theological virtue of Hope.  John of St. Thomas notes this, in his Introduction to the Summa Theologiae: "...the Gift of the Holy Spirit corresponding to hope [is], namely, the gift of fear. This is a filial fear, Saint Thomas explains, and is to be distinguished from mundane or servile fear, which is contrary to it, since mundane fear is evil, fearing to lose worldly things even when they are against God...servile fear fears to lose God because of punishment, but filial fear because of himself and because of guilt." (Commenting on STh, II-II, q. 19 of Aquinas)

St. Augustine of Hippo, in On the Sermon on the Mount, associates the Gift of Fear with the first Beatitude, explaining, "The fear of God corresponds to the humble, of whom it is here said, Blessed are the poor in spirit, i.e. those not puffed up, not proud: to whom the apostle says, Be not high-minded, but fear; i.e. be not lifted up." (Book I, chapter 4, 11)

St. Thomas Aquinas explains, thus: "Poverty of spirit properly corresponds to fear. Because, since it belongs to filial fear to show reverence and submission to God, whatever results from this submission belongs to the gift of fear. Now from the very fact that a man submits to God, it follows that he ceases to seek greatness either in himself or in another but seeks it only in God. For that would be inconsistent with perfect subjection to God, wherefore it is written (Ps. 19:8): "Some trust in chariots and some in horses; but we will call upon the name of . . . our God." It follows that if a man fear God perfectly, he does not, by pride, seek greatness either in himself or in external goods, viz. honors and riches. In either case, this proceeds from poverty of spirit, in so far as the latter denotes either the voiding of a puffed up and proud spirit, according to Augustine's interpretation (De Serm. Dom. in Monte i, 4), or the renunciation of worldly goods which is done in spirit, i.e. by one's own will, through the instigation of the Holy Spirit, according to the expounding of Ambrose on Lk. 6:20 and Jerome on Mt. 5:3." (STh, II-II, q. 19, a. 12)

John of St. Thomas associates the Beatitude of the poverty of spirit with a rather obvious detachment from material goods: "The first beatitude, poverty of spirit, removes the inordinate love of riches, so that man will not place his heart or his happiness in them."  As it is not paired with a Gift of the Holy Spirit, the eighth Beatitude is worth mention, too, as it is treated in the same paragraph by John of St. Thomas: "The eighth beatitude, 'blessed are those who suffer persecutions,' removes desires of human favor and applause."  (Gifts of the Holy Spirit, Ch. IX, 3)

Hence, for John of St. Thomas, the Beatitudes systematically perfect man in the different aspects of his nature:
"3. The first three beatitudes and the last one are related to the eliminating of false happiness...The first beatitude, poverty of spirit, removes the inordinate love of riches, so that man will not place his heart or his happiness in them. The second, 'blessed are the meek,' removes the inordinate passions of the irascible part of the soul, so that men will not place their end in winning victory and taking vengeance on their enemies. The third, 'blessed are those who mourn,' removed the inordinate passions of delight and joy in which many, 'whose god is their stomach,' place their last end. The eighth beatitude, 'blessed are those who suffer persecutions,' removes desires of human favor and applause....

4. The fourth and fifth beatitudes are ordained to the attainment of true beatitude through the works of the active life. The fourth beatitude is a thirst and hunger after justice -- a giving to each his due with a burning heart. The fifth beatitude, 'blessed are the merciful,' gives justice and mercy and alms to friends, neighbours, foreigners and enemies.

5. The sixth and seventh beatitudes are ordered to the attainment of beatitude through the contemplative life. The sixth beatitude is the cleansing of the heart through purity. Without it contemplation is impossible. 'Blessed are the pure of heart.' The peace which surpasses all sense and inebriates the spirit is a work of justice -- 'Blessed are the peacemakers.'"
(Gifts of the Holy Spirit, Ch. IX, 3-5)

On this Trinity, let us pray for the Gift of Fear and poverty of Spirit!

Veni, Sancte Spiritus!  Live well!

Ember Sat after Pentecost: Gift of Piety

Pieta by Michaelangelo


Today, what is traditionally the Ember Saturday after Pentecost, we move to a consideration of the sixth of the Gifts of the Holy Spirit: the Gift of Piety.

For more on what is meant by an Ember Day, you might note: Ars bene moriendi: Ember Days?

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas notes that piety is among three of the gifts that belong especially to the "appetite," rather than directly to reason: "For, seeing that of the seven gifts...three [belong] to the appetite, viz. fortitude, piety and fear" (STh, I-II, q. 68, a. 1)


Of the Gift of Piety, the sixth listed, the Angelic Doctor says, "As by the virtue of piety man pays duty and worship not only to his father in the flesh, but also to all his kindred on account of their being related to his father so by the gift of piety he pays worship and duty not only to God, but also to all men on account of their relationship to God." (STh, II-II, q. 121, a. 1, ad 3)  Further, he mentions of this gift in his introduction to the gifts that, "The appetitive power, in matters touching a man's relations to another, is perfected by 'piety.'" (STh, I-II, q. 68, a. 4)

John of St. Thomas adds that, "The gift of piety...honors and magnifies God for His own sake, regardless of whether He bestows good or evil. In a sort of nakedness and annihilation of self it gazes upon the divine magnitude itself and for itself, saying with the Psalmist, O magnify the Lord with me and let us extol his name together, that is, let us adore Him not for what He has given us, nor according to the measure of His gifts, but for Himself and in Himself....the very nature of the git of piety demands that it be extended to men as children of God, since it implies a reverence for the majesty of God, not according to the measure of His blessings but according to the greatness of His glory." (Gifts of the Holy Spirit, Ch. VI, 11 & 20)

St. Thomas Aquinas associates the Gift of Piety with the cardinal virtue of Justice.  John of St. Thomas explains, in his Introduction to the Summa Theologiae, "Alone of the Gifts of the Holy Spirit, piety involves what is owed to another, considering God as father, and all the faithful as brothers according to the spirit of adoption. Under this formality he covers universally everything which involves the note of debt." (Commenting on STh, II-II, q. 121 of Aquinas)

St. Augustine of Hippo, in On the Sermon on the Mount, associates the Gift of Piety with the second Beatitude, explaining, "Piety corresponds to the meek: for he who inquires piously honours Holy Scripture, and does not censure what he does not yet understand, and on this account does not offer resistance; and this is to be meek: whence it is here said, Blessed are the meek." (Book I, chapter 4, 11)

St. Thomas Aquinas explains, thus: "the second beatitude has a certain congruity with piety, inasmuch as meekness removes the obstacles to acts of piety." (STh, II-II, q. 121, a. 2)

John of St. Thomas associates the Beatitude of the meek with a removal of the irascible appetite: "The second, 'blessed are the meek,' removes the inordinate passions of the irascible part of the soul, so that men will not place their end in winning victory and taking vengeance on their enemies. " (Gifts of the Holy Spirit, Ch. IX, 3)

On this Ember Saturday after Pentecost, let us pray for the Gift of Piety, that we might give what is just to God and neighbor, and restrain our irascible appetites with meekness!

Veni, Sancte Spiritus!  Live well!

Ember Fri after Pentecost: Gift of Knowledge

Detail from the Altar of the Chair by Gianlorenzo Bernini


Today, what is traditionally the Ember Friday after Pentecost, we move to a consideration of the fifth of the Gifts of the Holy Spirit: the Gift of Knowledge.

For more on what is meant by an Ember Day, you might note: Ars bene moriendi: Ember Days?

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas notes that knowledge is among four of the gifts that belong especially to reason, rather than to the will: "For, seeing that of the seven gifts, four belong to the reason, viz. wisdom, knowledge, understanding and counsel." (STh, I-II, q. 68, a. 1)


Of the Gift of Knowledge, the fifth listed, the Angelic Doctor says, "two things are requisite in order that the human intellect may perfectly assent to the truth of the faith: one of these is that he should have a sound grasp of the things that are proposed to be believed, and this pertains to the gift of understanding, as stated above: while the other is that he should have a sure and right judgment on them, so as to discern what is to be believed, from what is not to be believed, and for this the gift of knowledge is required...Hence the knowledge of Divine things is called 'wisdom,' while the knowledge of human things is called 'knowledge,' this being the common name denoting certitude of judgment, and appropriated to the judgment which is formed through second causes. Accordingly, if we take knowledge in this way, it is a distinct gift from the gift of wisdom, so that the gift of knowledge is only about human or created things" (STh, II-II, q. 9, a. 1 & 2)  Further, he mentions of this gift in his introduction to the gifts that, "In order to judge aright...the practical reason [is perfected] by 'knowledge.'" (STh, I-II, q. 68, a. 4)

John of St. Thomas adds that, "The gift of knowledge likewise belongs to mystical and loving knowledge. The knowledge mentioned in Scripture is not just any sort of knowledge. It is the spirit of knowledge, the knowledge of the saints, since it is found only in those who are in the state of grace. Founded upon a motion of the Holy Spirit, it moves the mind not by a pure and naked light manifesting exterior truths, but by an internal experience, by a sort of loving and supernatural connaturality to the things that it judges." (Gifts of the Holy Spirit, Ch. IV, 56)

St. Thomas Aquinas associates the Gift of Knowledge with the theological virtue of Faith, for as John of St. Thomas summarizes in his Introduction to the Summa Theologiae, "Faith does not judge discursively the things proposed for belief...but assents out of obedience to the testimony of God. Similarly the gift of understanding does not make a judgment by discussing a thing in its causes but only penetrates and grasps the thing itself. Therefore the gift of knowledge is distinguished from both because it judges of things to be believed according to some cause or merit of credibility, and this pertains to the judgment of discretion or discussion. It differs from the gift of wisdom because of the means or cause through which it judges, for it pertains to wisdom to judge through the supreme and highest cause, but knowledge judges through a lesser cause. If then one judges and discerns the things to be believed out of some union or connaturality with God, that is the gift of wisdom, and it corresponds with charity...[i]f he judges of things to be believed by way of a kind of union with God as revealing in time, he discerns what has been revealed from what has not, and what is to be believed from what is not. He is said to have knowledge, because he judges according to some termporal effect, not simply according to affectivity." (Commenting on STh, II-II, q. 9 of Aquinas)

St. Augustine of Hippo, in On the Sermon on the Mount, associates the Gift of Knowledge with the Beatitude "Blessed are those who mourn," explaining that, "Knowledge corresponds to those that mourn who already have found out in the Scriptures by what evils they are held chained which they ignorantly have coveted as though they were good and useful." (Book I, chapter 4, 11)

St. Thomas explains, "Man rejoices in the very consideration of truth; yet he may sometimes grieve for the thing, the truth of which he considers: it is thus that sorrow is ascribed to knowledge." (STh, II-II, q. 9, a. 4, ad 2)

John of St. Thomas associates this third beatitude with a kind of perfecting of our concupiscible appetites: "The third, 'blessed are those who mourn,' removed the inordinate passions of delight and joy in which many, 'whose god is their stomach,' place their last end." (Gifts of the Holy Spirit, Ch. IX, 3)

On this Ember Friday after Pentecost, let us pray for the Gift of Knowledge, and that we might mourn so as to be comforted!

Veni, Sancte Spiritus!  Live well!

Thurs after Pentecost: Gift of Fortitude

Statue of Longinus by Gianlorenzo Bernini


Today, what is traditionally the Thursday after Pentecost, we move to a consideration of the fourth of the Gifts of the Holy Spirit: the Gift of Fortitude.

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas notes that fortitude, is among three of the gifts that belong especially to the "appetite," rather than directly to reason: "For, seeing that of the seven gifts...three [belong] to the appetite, viz. fortitude, piety and fear" (STh, I-II, q. 68, a. 1)


Of the Gift of Fortitude, the fourth listed, the Angelic Doctor says, "man's mind is moved by the Holy Ghost, in order that he may attain the end of each work begun, and avoid whatever perils may threaten. This surpasses human nature: for sometimes it is not in a man's power to attain the end of his work, or to avoid evils or dangers, since these may happen to overwhelm him in death. But the Holy Ghost works this in man, by bringing him to everlasting life, which is the end of all good deeds, and the release from all perils. A certain confidence of this is infused into the mind by the Holy Ghost Who expels any fear of the contrary. It is in this sense that fortitude is reckoned a gift of the Holy Ghost. " (STh, II-II, q. 139, a. 1)  Further, he mentions of this gift in his introduction to the gifts that, "The appetitive power... in matters touching himself, it is perfected by 'fortitude' against the fear of dangers." (STh, I-II, q. 68, a. 4)

John of St. Thomas adds that, "The gift of fortitude, however, clothes the virtue from above, so that God seems to cast aside human infirmity and apparently operates in the soul according to His own power....the virtue of fortitude differs from the gift of fortitude in the degree that human strength differs from divine. The virtue of fortitude is regulated in a human way prescribed by prudence, while the gift enjoys the full scope of the divine impulse and is moved by the power of God." (Gifts of the Holy Spirit, Ch. VI, 30 & 31)

St. Thomas Aquinas associates the Gift of Fortitude, rather obviously, with the cardinal virtue of the same name, Fortitude.  John of St. Thomas explains, in his Introduction to the Summa Theologiae, "Having explained the parts of fortitude, he treats of the gift corresponding to it, which is called the gift of fortitude, by which one is moved by the Holy Spirit to sustain or face certain arduous matters, which exceed human capacity, relying on divine help alone." (Commenting on STh, II-II, q. 139 of Aquinas)

St. Augustine of Hippo, in On the Sermon on the Mount, associates the Gift of Fortitude with one of the Beatitudes, explaining, "Fortitude corresponds to those hungering and thirsting: for they labour in earnestly desiring joy from things that are truly good, and in eagerly seeking to turn away their love from earthly and corporeal things: and of them it is here said, Blessed are they which do hunger and thirst after righteousness." (Book I, chapter 4, 11)

St. Thomas explains this connection between beatitude and gift thus: "there is a certain congruity between them, because, as stated, fortitude is about difficult things. Now it is very difficult, not merely to do virtuous deeds, which receive the common designation of works of justice, but furthermore to do them with an unsatiable desire, which may be signified by hunger and thirst for justice." (STh, II-II, q. 139, a. 2)

John of St. Thomas associates the Beatitudes focused on justice and mercy with the active live; fitting, indeed, for the Gift of Fortitude: "The fourth and fifth beatitudes are ordained to the attainment of true beatitude through the works of the active life. The fourth beatitude is a thirst and hunger after justice -- a giving to each his due with a burning heart. The fifth beatitude, 'blessed are the merciful,' gives justice and mercy and alms to friends, neighbours, foreigners and enemies." (Gifts of the Holy Spirit, Ch. IX, 4)

On this Thursday after Pentecost, let us pray for the Gift of Fortitude, that we might have the strength to hunger and thirst after justice and righteousness -- that we might be marked by magnanimity!

Veni, Sancte Spiritus!  Live well!

Ember Wed of Pentecost: Gift of Counsel

Statue of St. Peter by Arnulfo di Cambio

Today, what is traditionally Ember Wednesday of Pentecost, we move to a consideration of the third of the Gifts of the Holy Spirit: the Gift of Counsel.

For more on what is meant by an Ember Day, you might note: Ars bene moriendi: Ember Days?

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas teaches that counsel is among four of the gifts that belong especially to reason, rather than to the will: "For, seeing that of the seven gifts, four belong to the reason, viz. wisdom, knowledge, understanding and counsel." (STh, I-II, q. 68, a. 1)


Of the Gift of Counsel, the third listed, the Angelic Doctor says, "Since, however, human reason is unable to grasp the singular and contingent things which may occur, the result is that 'the thoughts of mortal men are fearful, and our counsels uncertain' (Wis. 9:14). Hence in the research of counsel, man requires to be directed by God who comprehends all things: and this is done through the gift of counsel, whereby man is directed as though counseled by God, just as, in human affairs, those who are unable to take counsel for themselves, seek counsel from those who are wiser." (STh, II-II, q. 52, a. 1)  Further, he mentions of this gift in his introduction to the gifts that, "Accordingly, for the apprehension of truth, the speculative reason is perfected by 'understanding'; the practical reason, by 'counsel.'" (STh, I-II, q. 68, a. 4)

John of St. Thomas adds that, "The gift of counsel does have a certitude from the Holy Spirit, not indeed that of faith, but a prudential certitude founded upon the motion of the Holy Spirit...The Holy Spirit wishes to prove that the spirit is from God. He also wishes to have a man proceed humbly without presuming that of himself he can order all things which belong to the gift of counsel. The counsel of God is especially a counsel of humility and examination. Hence a person should not be led by a private spirit, but by one which has been examined." (Gifts of the Holy Spirit, Ch. V, 23)

St. Thomas Aquinas associates the Gift of Counsel with the cardinal virtue of Prudence, both, obviously, involve a practical judgment of what ought to be done.  John of St. Thomas, in his Introduction to the Summa Theologiae, does explain why the gift is called counsel, rather than prudence: "The Gift of the Holy Spirit corresponding to prudence is the gift of counsel. It is called the gift of counsel rather than of prudence because the chief act of prudence is to command, which implies to move rather than to be moved. The Gifts of the Holy Spirit, however, make a man responsive to movement by the Holy Spirit rather than moving, and this is why it is called the gift of counsel rather than prudence." (Commenting on STh, II-II, q. 52 of Aquinas)


St. Augustine of Hippo, for his part, in On the Sermon on the Mount, associates the Gift of Counsel with the Beatitude "Blessed are the Merciful," explaining that, "Counsel corresponds to the merciful: for this is the one remedy for escaping from so great evils, that we forgive, as we wish to be ourselves forgiven; and that we assist others so far as we are able, as we ourselves desire to be assisted where we are not able: and of them it is here said, Blessed are the merciful." (Book I, chapter 4, 11)

St. Thomas explains, "Counsel is properly about things useful for an end. Hence such things as are of most use for an end, should above all correspond to the gift of counsel. Now such is mercy, according to 1 Tim. 4:8, 'Godliness [pietas] is profitable to all things.' Therefore the beatitude of mercy specially corresponds to the gift of counsel, not as eliciting but as directing mercy." (STh, II-II, q. 52, a. 4)

John of St. Thomas associates the Beatitudes focused on justice and mercy with the active live; fitting, indeed, for the Gift of Counsel: "The fourth and fifth beatitudes are ordained to the attainment of true beatitude through the works of the active life. The fourth beatitude is a thirst and hunger after justice -- a giving to each his due with a burning heart. The fifth beatitude, 'blessed are the merciful,' gives justice and mercy and alms to friends, neighbours, foreigners and enemies." (Gifts of the Holy Spirit, Ch. IX, 4)

On this Ember Wednesday after Pentecost, let us pray for the Gift of Counsel, and that we might be merciful!

Veni, Sancte Spiritus!  Live well!

Pentecost Tuesday: Gift of Understanding

View from below of the Dove in the Baldacchino of Bernini and the Dome of St. Peter's Basilica.


Today, what is traditionally Pentecost Tuesday, we move to a consideration of the second of the Gifts of the Holy Spirit: the Gift of Understanding.

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas notes that understanding, like wisdom, is among four of the gifts that belong especially to reason, rather than to the will: "For, seeing that of the seven gifts, four belong to the reason, viz. wisdom, knowledge, understanding and counsel." (STh, I-II, q. 68, a. 1)


Of the Gift of Understanding, the second listed, the Angelic Doctor says, "Since, however, human knowledge begins with the outside of things as it were, it is evident that the stronger the light of the understanding, the further can it penetrate into the heart of things. Now the natural light of our understanding is of finite power; wherefore it can reach to a certain fixed point. Consequently man needs a supernatural light in order to penetrate further still so as to know what it cannot know by its natural light: and this supernatural light which is bestowed on man is called the gift of understanding." (STh, II-II, q. 8, a. 1)  Further, he mentions of this gift in his introduction to the gifts that, "for the apprehension of truth, the speculative reason is perfected by 'understanding.'" (STh, I-II, q. 68, a. 4)

John of St. Thomas adds that, "St. Thomas states that the apprehension of truth which is related to the speculative discovery pertains to the gift of understanding...the gift of understanding quickens and perfects the mind, so that it may proceed without confusion and error. For this purpose the Holy Spirit illumines the soul. Consequently the beatitude which corresponds to the gift of understanding is cleanness of heart." (Gifts of the Holy Spirit, Ch. III, 3 & 13)

St. Thomas Aquinas associates the Gift of Understanding with the theological virtue of Faith, for as John of St. Thomas summarizes in his Introduction to the Summa Theologiae, "Since assenting to what is to be believed is the chief act of faith, and these exceed the natural light, being supernatural things, man must be given a light to penetrate and grasp them, as well as the strength or ability to judge and discern them...such penetration and understanding is a Gift of the Holy Spirit when one understands by union or connaturality with the very things revealed or with the revelation itself, as had be the movement of the Holy Spirit." (Commenting on STh, II-II, q. 8 of Aquinas)  Worthy of note, for later, that power of judging mentioned here fits with another gift, for he notes, "the gift of knowledge...judges of things to be believed according to some cause or merit of credibility."  More on that later this octave!

Like the Gift of Wisdom, St. Thomas is confident that, "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." (St. Thomas Aquinas, STh, II-II, q. 8, a. 5)

St. Augustine of Hippo, in On the Sermon on the Mount, associates the Gift of Understanding with the Beatitude "Blessed are the Pure of Heart," explaining that, "Understanding corresponds to the pure in heart, the eye being as it were purged, by which that may be beheld which eye has not seen, nor ear heard, and what has not entered into the heart of man: and of them it is here said, Blessed are the pure in heart. " (Book I, chapter 4, 11)

St. Thomas explains, "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." (STh, II-II, q. 8, a. 7)

For his part, John of St. Thomas associates both the sixth and this seventh beatitude to the life of contemplation, a fitting place for both wisdom and understanding: "The sixth and seventh beatitudes are ordered to the attainment of beatitude through the contemplative life. The sixth beatitude is the cleansing of the heart through purity. Without it contemplation is impossible. 'Blessed are the pure of heart.' The peace which surpasses all sense and inebriates the spirit is a work of justice -- 'Blessed are the peacemakers.'" (Gifts of the Holy Spirit, Ch. IX, 5)

On this Pentecost Tuesday, let us pray for the Gift of Understanding, and for the Purity of Heart that should go with it!

Veni, Sancte Spiritus!  Live well!

Pentecost Monday: Gift of Wisdom

Window of the Holy Spirit, part of the Altar of the Chair, by Gianlorenzo Bernini


Traditionally, the great feast of Pentecost, owing to its supreme importance and solemnity, was observed as an octave.  Today, then, is traditionally Pentecost Monday.  Why the octave of Pentecost Octave was suppressed in the revised Latin calendar is not clear to me, nor is it the focus of this post.

Having noted the general definition of the Gifts of the Holy Spirit yesterday, it seems opportune to examine each of them, and, especially, note their relationship to the Beatitudes, as understood by the Doctors of the Church.  We will then begin with that first mentioned in Isaiah 11, and which is the most sublime: the Gift of Wisdom.

The Catechism, referring to Isaiah, lists the Gifts thus: "The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord." (CCC1831)

St. Thomas Aquinas notes that wisdom is among four of the gifts that belong especially to reason, rather than to the will: "For, seeing that of the seven gifts, four belong to the reason, viz. wisdom, knowledge, understanding and counsel." (STh, I-II, q. 68, a. 1)

Of the Gift of Wisdom, the first listed, the Angelic Doctor says, "it belongs to the wisdom that is an intellectual virtue to pronounce right judgment about Divine things after reason has made its inquiry, but it belongs to wisdom as a gift of the Holy Ghost to judge aright about them on account of connaturality with them." (STh, II-II, q. 45, a. 2)  Further, he mentions of this gift in his introduction to the gifts that, "In order to judge aright, the speculative reason is perfected by 'wisdom.'" (STh, I-II, q. 68, a. 4)

John of St. Thomas adds that, "the gift of wisdom does not judge from any knowledge derived from study and reasoning about causes or even by a light which manifests them in themselves. It judges from a connaturality and union with the supreme cause which is possessed as it were through experience." (Gifts of the Holy Spirit, Ch. IV, 4.)

St. Thomas Aquinas associates the Gift of Wisdom with the theological virtue of Charity, for as John of St. Thomas summarizes in his Introduction to the Summa Theologiae, "This is essentially in intellect, because it implies judgment concerning divine things through the highest cause, not only as involving assent to believed things (which pertains to faith), but a discretionary judgment through a kind of experience of the divine (which does not pertain to faith). It has its root and foundation in the will and charity, because to judge through the highest causes takes place in two ways. In one way from principles illumined and acquired by intellect, and this is the mode of human wisdom, which is not a gift. In another way by union and connaturality with the highest cause itself, God, as it were by taste and savor, as it is said in Psalm 33:9, 'Taste and see,' where sight arises from taste and savor." (Commenting on STh, II-II, q. 45 of Aquinas)

It is obvious, then, that to have such a connatural knowledge of God through the Gift of Wisdom, union with God is essential, for, "the wisdom of which we are speaking presupposes charity. Now charity is incompatible with mortal sin, as shown above. Therefore it follows that the wisdom of which we are speaking cannot be together with mortal sin." (St. Thomas Aquinas, STh, II-II, q. 45, a. 4)

Interestingly, St. Augustine of Hippo, in his work, On the Sermon on the Mount, associates the Gift of Wisdom with one of the Beatitudes: "Wisdom corresponds to the peacemakers, in whom all things are now brought into order, and no passion is in a state of rebellion against reason, but all things together obey the spirit of man, while he himself also obeys God: and of them it is here said, 'Blessed are the peacemakers.'" (Book I, chapter 4, 11)

St. Thomas explains, "Now a peacemaker is one who makes peace, either in himself, or in others: and in both cases this is the result of setting in due order those things in which peace is established, for "peace is the tranquillity of order," according to Augustine (De Civ. Dei xix, 13). Now it belongs to wisdom to set things in order, as the Philosopher declares (Metaph. i, 2), wherefore peaceableness is fittingly ascribed to wisdom." (STh, II-II, q. 45, a. 6)

For his part, John of St. Thomas associates both the sixth and this seventh beatitude to the life of contemplation, a fitting place for wisdom: "The sixth and seventh beatitudes are ordered to the attainment of beatitude through the contemplative life. The sixth beatitude is the cleansing of the heart through purity. Without it contemplation is impossible. 'Blessed are the pure of heart.' The peace which surpasses all sense and inebriates the spirit is a work of justice -- 'Blessed are the peacemakers.'" (Gifts of the Holy Spirit, Ch. IX, 5)

On this Pentecost Monday, let us pray for the Gift of Wisdom, and, if necessary, get ourselves back in the state of grace, so that we might make peace, starting with ourselves!

Veni, Sancte Spiritus!  Live well!