in supernatural knowledge, as stated above (Q. 1, A. 7).
Therefore the gift of understanding does not differ from the other
intellectual gifts.

Obj. 3: Further, all intellectual knowledge is either speculative or
practical. Now the gift of understanding is related to both, as
stated above (A. 3). Therefore it is not distinct from the other
intellectual gifts, but comprises them all.

_On the contrary,_ When several things are enumerated together they
must be, in some way, distinct from one another, because distinction
is the origin of number. Now the gift of understanding is enumerated
together with the other gifts, as appears from Isa. 11:2. Therefore
the gift of understanding is distinct from the other gifts.

_I answer that,_ The difference between the gift of understanding and
three of the others, viz. piety, fortitude, and fear, is evident,
since the gift of understanding belongs to the cognitive power, while
the three belong to the appetitive power.

But the difference between this gift of understanding and the
remaining three, viz. wisdom, knowledge, and counsel, which also
belong to the cognitive power, is not so evident. To some [*William
of Auxerre, Sum. Aur. III, iii, 8], it seems that the gift of
understanding differs from the gifts of knowledge and counsel, in
that these two belong to practical knowledge, while the gift of
understanding belongs to speculative knowledge; and that it differs
from the gift of wisdom, which also belongs to speculative knowledge,
in that wisdom is concerned with judgment, while understanding
renders the mind apt to grasp the things that are proposed, and to
penetrate into their very heart. And in this sense we have assigned
the number of the gifts, above (I-II, Q. 68, A. 4).

But if we consider the matter carefully, the gift of understanding is
concerned not only with speculative, but also with practical matters,
as stated above (A. 3), and likewise, the gift of knowledge regards
both matters, as we shall show further on (Q. 9, A. 3), and
consequently, we must take their distinction in some other way. For
all these four gifts are ordained to supernatural knowledge, which,
in us, takes its foundation from faith. Now "faith is through
hearing" (Rom. 10:17). Hence some things must be proposed to be
believed by man, not as seen, but as heard, to which he assents by
faith. But faith, first and principally, is about the First Truth,
secondarily, about certain considerations con