273379 the Gifts of the Holy Spirit

8/2/2019 273379 the Gifts of the Holy Spirit

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TheGiftsoftheHolySpirit

AccordingtoSt.ThomasAquinas

by

Fr. PeterJohnCameron, O.P.

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TheVeritasSeries

ProclaimingtheFaithintheThirdMillennium

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THEGIFTS OFTHEHOLY SPIRIT

ACCORDINGTO ST.THOMASAQUINAS

byFr. Peter JohnCameron,O.P.

All through history, God has revealed himself as the

supremeGift-Giver.

Creation is a gift.Life is a gift.TheLord gavehis convenantsas gifts, and calledAbraham,Moses, andtheJewishPeopletohim-

selfall outof sheer generosity.Moreover,God senthis Sontous

as a gift, andChrist won forus all the giftofeternal life.

God wants nothing morethanto sharehis own life withus.

The Lord wants tomake us, as Scripture says, sharers in the

divinenatur

e(2 Pe

t1

:

4). As c

r

eatur

es, however

, and sinful onesatthat, weneedtobepreparedandelevatedby Godbefore we

canbeperfectly united withhim. Ina word, wemustbe changed.

Partofourtransformation intothepeopleGod wants us to

behappens becausehis gracemakes us virtuous. Tobe virtuous

means notonly todoright, buttobethekindofperson whodoes

what is goodreadily, spontaneously, and with joy. The lifeofthe

virtues prevents evils frompoisoning the love inourhearts, and


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frees us toadvance in godliness. Butbesides strengthening us in

goodness,Godalso infuses intoour souls the gifts ofFaith,Hope

and Charitythe theological virtues, which are nothing less

thana sharing inGods owndivineknowledgeand love.Through

Faith,HopeandCharity wearebroughtto live inunion withtheHoly Trinity evenduring our lifeonearth.

In giving us thetheological virtues, theHoly Spiritmakes his

dwelling inus andenlivens us withrichblessings ofevery descrip-

tion,making us dailymore likeChristand guiding us tothe lifeof

perfection inheaven.

Scriptureemphasizes two groups ofblessings thattheHolySpirit gives tothose whoreceivehim. First, therearethetwelve

Fruits oftheHoly Spirit that St. Paul names forus inhis letter

to theGalatians: love, joy, peace, patience, kindness, goodness,

generosity, gentleness, f aithfulness, modesty, self-control and

chastity (Gal 5:2223). Inaddition, the Spiritendows us withbless-

ings we traditionally call the seven Gifts of theHoly Spirit.

Theseparticular gifts are lasting (butnot indestructible)endow-ments that perfect the good habits and natural powers of the

human soul andhavetheeffectofmaking us supernaturally sen-

sitiveand supernaturally responsivetothe guidanceand inspira-

tions ofGod.

The prophet Isaiah speaks of these sevenGifts when he

writes, prophesying about the coming ofChrist (theflowerofJesse):

Abranch will sprout fromtherootofJesse, and from

his roota flower will riseup: andthe spiritoftheLord

will rest upon him: a spirit of wisdom andof under-

standing, a spiritof counsel andof fortitude, a spiritof

knowledgeandofpiety, andhe shall be filled withthe

spiritofthe fearoftheLord(Is 11:13).1


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These seven GiftsWisdom, Understanding, Counsel,

Fortitude,Knowledge, Piety andFearoftheLordare spokenof

throughout Scripture, andhavebeen receivedandexplainedby

saints throughouttheages.Ofthese, the 13th century Dominican

theologian St.ThomasAquinas offers us what is perhaps the clear-estandmostthoroughexplanationofhow theGifts work inour

life. Inthis booklet, our goal is topresent St. Thomass explana-

tion, together withhis descriptionofhow we can seetheGifts at

work in the woman who was themostperfectdwelling placeof

theHoly Spirit, theBlessedVirginMary.

WhataretheGifts, exactly?

TheGifts oftheHoly Spiritareblessings giventoour souls,

toenhanceandrefinethenatural powers thatour souls possess.

Soul refers to the innermost aspect ofman, that which is of

greatest value inhim, thatby whichhe ismostespecially inGods

image: soul signifies thespiritualprincipleinman.2

God theHoly Spirit is always at work prompting us and

leading us to greater purity, greater love, and greater holiness.

However, even with the theological virtues ofFaith, Hope, and

Charity, ourhearts canremain insensitivetotheHoly Spirit.The

sevenGifts are the remedy for this dullness. They enhance the

powers ofthe soul andmakeourheartsmore sensitivetoGod, so

that we can easily and consistently follow themovements andinspirations oftheHoly Spirit.TheGifts are lasting, habitual dis-

positions thatkeepus keenly attunedanddevotedly responsiveto

eventhe smallestpromptings ofGod.Theymakeus ready forHis

initiatives, andenableus toact inaholy, evenGod-like way.

These seven graces are calledGifts fortworeasons. First,

they areGifts becauseGod infuses them inus withoutexpect-

ing any payment. Second, they areGiftsbecausethey giveus the


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privilegeofresponding todivine inspirations. ThenameGifts,

given in Scripture, seems most appropriate when we consider

what supremeblessings andbenefits God gives us throughthem.

Whoneeds theGifts?

Weall needtheGifts oftheHoly Spirit, since withoutGods

help it is impossible forus to findour way tohim. Besides need-

ing forour sins tobe forgiven, weneedGod toovercomeour

vices, foolishness, ignorance,mental dullness, andotherdefects of

mindand soul. Hedoes this inamagnificent way by giving the

Gifts, sincethesemorethan compensate fortheweaknesses ofour

fallen nature and remedy the spiritual sicknesses that keep us

from full communion withGod.TheGifts aremorethanareme-

dy, and they strengthen and confirm us in following the good

inspirations and guidanceoftheHoly Spirit.TheGifts bring us to

hear and obey God readily, and they make doing his will our

supremedelight.

How do weobtaintheGifts?

The sevenGifts, like the theological virtues ofFaith, Hope

andCharity, are given tous inHoly Baptism. Once given they

enhancethe soul andexistas new, supernatural faculties orpow-

ers.Unlikethenatural faculties, however, theGifts dependdirect-

ly uponGod fortheirexercise.Wehaveby naturethepowerto

thinkandreason(forexample), but when wearebroughtto life

byGods graceweareendowedwiththeGifts as supernatural fac-

ulties, senses (as it were)thatmakepossibleour lifeas new spiri-

tual creatures.Thereal actionoroperationoftheGiftsandthus

theirbenefitsdependuponthe further working ofGod. In fact,

theoperationoftheGifts is oftenhiddentous. It is notunusual

forthemtoberevealedonly inretrospect, throughanenlightened

examinationofouractions.This is not surprising sinceatthetime


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of theGiftsactivity ourattention will beonGodandonother

objects as they relatetohim.

Theoperationof theGifts of theHoly Spiritdepends pri-

marily andessentially uponthe graceofGod.Forourpart, we can

cultivate themby avoiding sinandby exercising themoral and

intellectual virtues.Full ofready obedience, wemustdisownwhat-

ever could impede or offer resistance to themovement of the

Holy Spirit. For instance, if weare stubborn, selfish, or self-indul-

gent, weare creating obstacles inour souls andare impeding the

workof grace.We cannotenjoy theGifts oftheHoly Spirit ina

stableor

lasting way as long as wer

emain willing to sin, or

unr

e-solved inourdeterminationnevertooffendGod.Noone,Christ

reminds us intheGospel, can servetwomasters (Mt 6:24).

TheGifts of theHoly Spiritappear when weare living in

true,divineCharity.Whenwe loveGodaboveall things, andwhen

we loveall things forhis sake, thenthat same spiritual fireof love

makes us keenly sensitivetohis direction. Thus theGifts appear

withCharity, and inturnthey leadbackto greaterholiness andto

greater love.TheGifts arealways presentall together, since inthe

lifeofdivine lovethey formanorganic, integral whole. (This is so

eventhough, inparticular cases, theoperationofaparticularGift

is needed andevident.) InCharity, theGifts cannotbediscon-

nectedorparceledout separately, and they work in sucha way

thatthey

r

einfor

ce, complement, and

r

eplenisheachothe

r

inas-muchas they acttogethertokeepus attunedtodoing whatever

God wants.

TheGifts makeus likeChrist

SincetheGifts bring aboutexquisite sensitivity andrespon-

siveness toGod, we can say thatthey are, ina sense, the crowning

dignity ofourhumannature.EvenOurLordJesus Christhimself,


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as trueman, was endowed withtheGifts. Inhis infiniteand loving

wisdom,Godhas ordainedthat it is only throughtheGifts ofthe

Holy Spirit that souls shouldbemade fully attentive, alert, and

heedful to the Spirits urgings. In receiving the Gifts, we are

brought into adeeper conformity toChrist, who, inhis perfecthumanity, was supremely andperfectly sensitiveand subjecttothe

inspirations ofGod.

Our sharing inthe glory oftheGifts oftheHoly Spirit is not

limitedtothetimeofour short lifeonearth. It is truethat, inthis

present life, theGifts assistus inthoseareas thatpurify andper-

fectourrelationship withGod.They especially protectus against

temptationandthetrials broughtaboutby evil.But inheaven,our

entire life will beoneof following themovements and lifeofthe

Holy Spirit.TheGifts will enableus toparticipate inthe very life

oftheHolyTrinity, ina way thatonlyGodhimself canteachus. In

theiressence, then, theGifts oftheHoly Spirit will continueto last

andbeactive inheaven. Therethey will be fully permanentand

perfect, enabling us toenjoy total communion withGodand withall theangels and saints inhim. Together we will exult inGods

own love and beauty, and will share in them together as his

beloved children forever.

THE SEVENGIFTS OFTHEHOLY SPIRIT

TheGiftofFear oftheLord

Why wouldGod want to giveus a gift calledFearof the

Lord? How could feareverbe goodanddesirable? St. Thomas

Aquinas tells us that weneed theGiftof fearas akindof first

beginning of theperfectionofall theGifts. For theFearof the

Lord conditions us to show properreverence toGodand tobe

completely devotedtohim. Inthis way, FearoftheLord is akind


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of foundationon whichtheotherGifts arebuilt.

Likeall theGifts of theHoly Spirit, Fearof theLord is a

habitual perfection of the powers of the soul thatmakes the

believerresponsivetothe inspirationandmovements oftheHoly

Spirit.When we say this, wemeanthatFearoftheLord is a last-

ing and stable condition, arefinementordispositionthatmakes us

consistently andhappily receptivetoGod.Withoutbeing recep-

tive, withoutbeing submissiveanddocile(teachable), how could

we goontoenjoy theotherGifts?TheFearoftheLordpaves the

way fortherestoftheGifts by leading us torevereGodandavoid

anything thatmightalienateus fromhim.

TheFearof theLord is notamatterofanxiety or terror.

Rather, it ismarkedby a calm yeteagerresolve.How does Fearof

theLordhelpus follow God? St.Thomas helps us seehow when

hepoints outa common factof life: beforepeople canbegintodo

good, they must first withdraw fromevil.As weknow fromour

own experience, fear always involves turning away from some-

thing that we considerathreattoour wellbeing.

In our relationship withGod, fear can play a role in two

ways. First, fear canbea fearofpunishment(especially Hell).We

canand shouldturnus away fromevil, runtoGod, and stay close

tohimwhenever we feel intimidatedby thereality ofpunishment.

St.Thomas refers tothis kindof fearas servile fear, orthe fear

ofone whoobeys themasterbecauseofthepossibility ofpunish-ment. Servile fear, however, does not involve the full range of

freedomand gracethatOurLordwants us toenjoy.There is a sec-

ondandholierkindof fearthathas todonot withpunishment,

but withthe wonderful goodof communion withGod.

This secondkindof fear is notafraidofpunishmentbutof

losingGod. St.Thomas calls this filial fear, the fearof sons, since

it is thekindof feara good son shouldhaveaboutever violating


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or losing his relationship withhis father.Tohave filial fearmeans

tobeeagertoavoidtheevil ofoffending Godordoing anything

thatmightdamageourrelationship withhim.

TheHoly SpiritsGift,FearoftheLord, is aGiftof filial fear.

By this Gift, werespondtothe Spirits guidance in withdrawing

fromevil pleasures outof love forGod. In fact, this Gift trans-

forms theway weregardGod. St.Thomas goes so faras to say that

the charity which informs the giftof fearenables us to lookupon

Godas atonceour father, and evenour spouse!Inother words,

theCharity (love)active inFearoftheLord is onethatmakes us

keenly sensitive to how God loves us and to how we need toanswer that love. ThroughFearof theLord, webecomedeeply

sensitive toanything thatmightdiminishour lifeof loving God

andofenjoying his love.

There is, then, something quite ironic aboutFearoftheLord.

This fear is producedby love.As St.Thomas explains, love is the

motherof which fear is born, foraperson fears to loseonly what

he loves. When our desires get firmly fixed on something, we

loatheever losing it.Tobedeprivedoftheobjectofouraffections

is something we fearas anevil. Inthis respect, then, fearof its very

naturearises from love.This insighturges us toaskourselves the

question: WhatdoIreally fear losing? If we see what weare

afraidto lose, then we will see what wereally love in life.

Withthis understanding of fear, we can see why it is righttosay thatevenJesus himselfhadtheGiftofFearoftheLord. For

whenwe fearanotherpersonwith filial fear(evenadivineperson,

likeGodtheFather), weare fearing the loss of someoverwhelm-

ing good.WhatChrist fearedwhathe was eagerneverto lose

was what is mostoverwhelming inGod, inparticularhis infinite

love.As aresult, Jesushuman soul was movedunderthe impulse

of theHoly Spirit to aprofoundly awed reverenceofGod. St.


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Thomas comments that, as man,Christhadadeeper senseofrev-

erence forGodthananyoneelseeverhad.

Because of this holy, loving fear, Jesus did not turn away

fromhis agony ortheanguishofthePassion. Something greater

thanthetormentoftortureoverwhelmedhimandmovedhimto

reject utterly any deed that would have separated him in the

slightest way fromdoing the will ofhis Father. Thus it was pre-

cisely the evil of violence and punishmentthe evil that was

meant todiscourage Jesus (Do younotknow that Ihave the

power to crucify you? [Jn 19:10])thaturgedhimon! Forby

faithfullyr

esponding totheGiftofFear

inhis human soul,Jesus

providedthe way forthe servile fearofothers tobetransformed

into authentic filial fear. By his own suffering and love, Jesus

teaches us and enables us to seek reconciliation and unending

communion withGodaboveall things.

InJesusFearoftheLord we cometounderstandhow we

canexpecttheGiftofFear will beactive inourown souls.As we

see inthePassion, one chiefeffectofFearoftheLord is atotal

andpurehumility.WithFearoftheLord, wearenotonly willing

buteagerand joyful attheprospectofenduring suffering forthe

sakeofGodandhis planof salvation.Holy Feardisciplines us, so

that we stop seeking glory forourselves, but instead seekGods

glory andourownhappiness inhim. FearoftheLordreveres and

loves God, and soupr

oots the ver

y beginnings ofhumanpr

ide.Fear is aremedy forall prideandarroganceof spirit, whicharethe

evils most likely to leadus away fromtheLord.

This effectofhumility increases inproportiontoour charity.

Themore we loveGod, themore we feartooffendhimandtobe

separated fromhim.Yetthemore we loveGod, the less we fear

punishmenttrue love saves us frombeing preoccupied withour

own welfare, andmakes us pay attentionnottopunishmentbutto


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theawesome lovethat we cannotaffordto lose.Thehumble love

that securely attaches us toGodalso causes us tohave greater

confidenceofreward, and consequently less fearofpunishment.

A secondeffectofFearof theLord, then, is theenhance-

mentofHope. St. Thomas notes thatFearhumbles the spirit so

that it will not grow proudaboutpresentthings.And it strength-

ens us withthebreadofhopeas we lookforwardtothings yetto

be.The Spirits Giftdoes notmakeus worry about whetherGod

will saveus, butmakes us eagertoavoidany disregardor sinor

neglectonourpartthat wouldrejectordiminishtheeffectiveness

ofthatdivinehelp.This way, Fear

andHope wor

ktogether

.Hopeis confidentthatGod will do greatthings forus, whileFearkeeps

us pure and humble, in the perfect state to receive the loving

graces ofGod. Ina sense, Hopeevenmakes Fearmore intense,

sincethemore we confidently hope for fromanother(fromGod,

inthis case), themoreeager we will benotto forfeitthat giftby

offending ourbenefactororby separating ourselves fromhim.

FearoftheLordalsoenables us to livetheBeatitude, How

blessedarethepoor in spirit (Mt 5:3), inamoreauthentic way.

For theGiftofFeardoes notonly liberateus from seeking the

self-exaltationofpride; italso saves us from craving the famethat

canbe gainedthroughexterior goods, suchas honors and wealth.

Thus, throughFear webecomeeager forGodalone, andare set

fr

ee fr

omthepr

ideand gr

eedthat would sendusr

acing after

tr

ea-sures otherthanGodhimself.

FearoftheLordalso strengthens the virtueoftemperance

(that virtue thatkeeps us freeandreasonableabout things that

arepleasurabletothebody).BecausetheGiftofFearoftheLord

prompts us to looktoGod firstofall while shunning everything

that couldoffendor separateus fromhim, this Giftalsoreadily

restrains us from giving ourselves uptobodily delights.When we


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loveGodaboveall andare leadby theHoly Spirittoprizehis love

absolutely, then wearemoreeasily going toavoid sins relatedto

bodily desireandpleasure.

St. Thomas tells us that, ofall the sevenGifts of theHoly

Spirit,FearoftheLord comes first intheorderofneed, last inthe

orderofnobility. FearoftheLordopens adoor fordoing good. It

is the foundation or beginning for the activity of all the other

Gifts. In this way, the fearof theLord is thebeginning of wis-

dom (Ps 111:10)it is where wisdomhas its roots, and where it

firstbegins to comealive.

Inheaven, when love is perfect, there will beno room for

fear of punishment (1 Jn 4:18) and no possibility of offending

God. Nevertheless, we can still say thattheholiestpartof fear

reverence forGodwill remain even in the glory of heaven.

There, Fear will not involveany anxiety or concernabout sinning,

but will beperfect in completepeace, intheabsolutely firmand

final rejectionofevil, and in the total tranquility in loving God

aboveall and inall.

TheGiftofPiety

Can weever show Godthekindofhonoranddevotionthat

hedeserves?Try as wemight, wewill neverbeabletodo soonour

own. If weareever going torendertoGodthekindofhomage

that weowehimas his creatures andadopted children, then wewill needthehelpoftheHoly Spirit.TheGiftofPiety is thepar-

ticularGiftby whichGod theHoly Spirithimselfenables us to

come toGod paying the kind of homage and worship that is

appropriateandbest.The factthatonlyGod can leadus topraise

andhonorhim ina fitting way is expressedby theChurch inone

of theprayers ofher liturgy: Father, youhavenoneedofour

praise, yetourdesiretothankyou is itself your gift.Ourprayerof


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thanksgiving adds nothing to your greatness, butmakes us grow in

your grace, throughJesus ChristourLord.3

TheGiftofPiety helps torealizetheultimatepurposeofour

existence:Godputs us inthe worldtoknow, to love, andto serve

him, and soto cometoparadise.4WhileFearoftheLordhelps us

shunevils, Piety enables us tomakearightandholy approachto

God so as to deepen and advance our relationship with him

through worshipand good works.

TounderstandtheGiftofPietythat is, the special disposi-

tionof soul by whichtheHoly Spiritmakes us more sensitiveto

his own guidancewe must know what piety is in general.Unfortunately, piety is oftenmisrepresentedandparodiedbymis-

conceptions, prejudices, and stereotypes.Wetendto confusetrue

piety withakindofpretended sweetness, with superficial exterior

devotion, and with fakeemotionalism in church.Authentic piety,

however, is far fromall thesethings. Real piety, in fact, is a virtue

that governs ourbehavioratall times, andnotonly when weare

engaged inprayer, worship, andotheracts ofreligious devotion.

The essence of true piety lies in showing appropriate honor,

respect, andappreciationtothosedeserving of suchesteem.

In speaking ofpiety (the general virtue, not theGift), St.

Thomas Aquinas explains that it is concerned with fulfilling our

duty and conscientious servicetowards those whoare significant

inour life. Firstand foremostamong these standthoseto whomweare related, our fleshandblood, andespecially ourparents.

Piety also involves patriotism, ourduty anddevotiontoour coun-

try. St. Thomas says thatpiety denotes the reverence which we

have forour fatherandour fatherland.Butthe virtueofpiety nat-

urally extends its regardtoall those with whom we sharea com-

monallegianceor interests; thus, it is orderedtothe common good

ofall.


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Withthis inmind, we can seehow the virtueofpiety match-

es theGospel call to justice: piety makes us acknowledge how

indebted wearetoothers, eitherbecauseofa superiorrolethey

play inour life(as in the caseofparents, teachers, coaches, and

others inauthority)orbecauseof specific benefits they contribute(as with friends, benefactors, co-workers, and supporters of all

sorts).As amatterof justicegiving eachpersonwhat is his due

piety impels us to show gratitudeandappreciationtoanyone who

is a source of life, maturity, human development and personal

enrichment inour life.As a virtue, piety affords us theopportuni-

ty to give sanctifiedexpressiontothe love webear forandoweto

family, nation, friends, colleagues, andassociates.

Likeall the gifts oftheHoly Spirit, theGiftofPiety is a last-

ing perfection or refinement of the powers of our soul.

Specifically, Piety makes us readily responsivetothepromptings

oftheHoly Spirit withregardtohonoring Godas ourFather.5

St.

Thomas explains that, becauseGod is calledourFatherparexcel-

lence, homagetohim is termedpiety.

Madereceptiveby theGiftofPiety, weare leadtohonorand

serveGod inthe spiritof sonship. Piety is aGiftby which weare

brought to participate very practically in the Sonship of Jesus

Christ, theeternal anddivine SonofGod.Atthe sametime, the

GiftofPiety offers honorand servicetoall peopleonthebasis of

our

r

elationshiptoGodas his childr

en.For

thisr

eason St.Thomasnotes thattheGiftofPiety inspires any actby whichapersondoes

goodtoall outofreverence forGod.

Solicitude for others is the second concern of theGift of

Piety. ForPiety, likeGod, remains concerned with coming tothe

aid of those in need. St. Thomas quotes St. Augustine in this

regard, who says that wepay homagetothose whom we cherish

by doing honor either to theirmemory or their company. By


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reaching out to others in their actual struggles, we honor the

Fatherby serving his children.This dynamic of self-giving service

remains the very lifebloodoftheChurch, as is witnessedby the

mutual loveand constant intercessionofthe saints inheaven. St.

Thomas points outthatthe saints continuetomanifesttheGiftof

Piety through the honor they show each other in heaven, and

throughthe compassionthey show tous onearth inourmoments

ofmisery.The saints intercessiononourbehalf is atrootapious

impulse.

St. Thomas connects theBeatitudes Blessedare they who

hungerandthirstafter justice (Mt 5:6)andBlessedarethemer-

ciful (Mt 5:7) withtheGiftofPiety becausePiety fills theheart

witheagerness todo works ofmercy. TheGifts principal actof

filial reverence forGod will remaineven inheaven, forthedeep

affection that wehave forothers will only increaseas weenter

intotherejoicing ofthe saints. Inheaven, piety is exercisedas the

saints manifesttheir love forGodby honoring himtogetherand

by honoring the wonders his gracehas done inall theelect. The

GiftofPiety persists inheaven, where itenhances themutual joy

anddelighttheholy ones experience ineachothers company.

Now althoughtheGiftofPiety naturally affects the way we

worshipGod inprayerand inotherreligious practices, it is main-

ly amatterofourdevotiontoGodas his adopted sons anddaugh-

ters inChrist.TheGiftofPiety reminds us that weareGods chil-

dren, and it gives us special confidenceand satisfaction inthatrec-

ollection.Thanks tothisGift, weoffertrue worshipand serviceto

GodtheFather, the saints arehonored, good works aredoneto

relivehumanmisery, and weare leadtorejoiceas weareadopted

intothe lifeoftheTrinity.


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TheGiftofKnowledge

Inour worldthereareas many opinions as therearepeople

(ifnotmore!), and when it comes toquestions ofreligion we find

thateven intheChurch we canhear voices ofdissentand confu-

sionthat wouldpull us away fromGodsTruth.How can weknow

what weneed tobelieve, andhow toassess things according to

Faith?One graceGod gives us toenableus tomakea complete

andpenetrating assent(agreement)tothetruthof faith is theGift

of Knowledge. The Gift of Knowledge is a perfection of the

humanmindthatdisposes us to follow the impulses oftheHoly

Spir

it when we judgehumanor

cr

eatedthings inr

elationtoGod.ThroughtheGiftofKnowledge, theHoly Spirit guides our judg-

ment sothat we canrecognize createdthingsespecially human

thoughts, words, inclinations, circumstances, and deedsin the

lightofFaith.

TheGiftofKnowledge, whenoperative, is concerned with

differentiating betweenwhat is and is not consistent withFaith.By

this Gift,Godenables us torecognize whenahumanandtempo-

ral thingaplan, apractice, an ideaoughttobereceivedas con-

sistent withtherevealedtruthornot.

UnlikeGodhimself, whoseknowledge is sheerand simple,

instantaneous andperfect, ourhumanknowledgedepends ona

process of reasoning and logical progress. We naturally need

examples, arguments, diagrams, evidence, illustrations, instruction,andmany otherhelps before we caneverknow anything with cer-

taintyand, of course, we canmakemistakes. God, ontheother

hand, judges thetruthofall things by a simpleandutterly infalli-

ble insight.And shockingly enough, he wants to imparta shareof

that capacity tous.ThroughtheGiftofKnowledge, theHoly Spirit

blesses us withtheability toknow and judge inanenhanced way

thatresembles, to someextent, theperfectknowledgeofGod.


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Thebeliever in whom theGiftofKnowledge is active will

recognize, when confronted with facts, ideas, circumstances, orany

createdbeing, what is inharmony with the truths ofFaith. This

Giftoperates, then, as akindof supernatural instinct fordiscern-

ing theauthentic andthe inauthentic inall thatpertains toGodand toour salvation. TheGiftofKnowledgekeeps the saints

those whotruly loveGodfrom falling intoerrors and confusion

in faithandmorals.

As St.ThomasAquinas explains, althoughFaith itselftouch-

es on what is divineandeternal (that is,God), theactofbelieving

is atemporal and createdevent inthemindofthebeliever. Ourideas aboutGod, even whentrue, arenotthe sameas Godhim-

self.This is why aparticularGift is needed fordealing withthem

hereandnow.Knowledgeprovides ameans by which we can con-

formourbeliefs tothetruthofFaith, thus bringing us confidence

and certainty inquestions that concernthepractical andtheoret-

ical judgments ofreligion.

Inhis explanationofKnowledge, St. Thomas observes that

ignorance inneverentirely removed fromus exceptby the input

of twokinds ofknowledge: theoretical knowledgeandpractical

knowledge.The Spirits GiftofKnowledge is boththeoretical and

practical atthe sametime. Firstand foremost, it is engaged with

contemplation,illumining abelievertoknow whatheor sheought

toholdby faith.Therefore, puretruthremains the giftsmain con-cern. However, theGiftofKnowledgealso, and ina secondary

way, considers what wedoand what we thinkaboutsinceour

practical, active lifeand works shouldbedirectedby theknowl-

edgeofdivinetruth, thematters of faith, andthe conclusions tobe

drawn fromthem. Knowledge, then, alsoprevents us frombeing

mislead withregardtothemoral lifeand inpractical matters that

bearontheFaith.


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We witness theefficacy oftheGiftofKnowledge intheholi-

ness ofthe saints.Throughtheoutpouring ofthe Spirits grace, the

saints possessed sure judgment inallmatters of faithandpractice

sothatthey never strayed fromthe straightpaths of justiceand

right faith. TheHoly Spirit calls us tothe samekindofholiness,andprovides for it inhis GiftofKnowledge.

Unfortunately, though, we fall.How well weknow thetemp-

tationtopursueevil things as ifthey weretruly good, enriching,

and satisfying forus.When wepursueevil underanappearanceof

good, it inevitably turns onus andbetrays us.The very things we

hadhoped tomaster, insteadmasterus. Webecome infatuatedwith evils (masquerading as goods!) and are robbed of our

authentic freedom.The createdthings wemistakenly trustto ful-

fill us insteadbecometragic occasions forourturning away from

God. St. Thomas considers these pitfallsthese created things

that wemistakenly seekand loveas ifthey would fulfill usand

likens themto idols, which, as Scripture says,havebecomeabom-

inableamidGods works, snares forthe souls ofmenandatrap

forthe feetofthe senseless (Wis 14:11).TheGiftofKnowledge

gives us the supernatural good sensetokeepour feetoutofthose

snares.

Theofficeand functionoftheGiftofKnowledge is topass a

right judgmentabout createdthings soas topurify andperfectour

relationship withGod. Creaturely things cannever stirus to spir-itual delightunless they areenjoyed in their fitting andproper

relationtotheDivineGood. Ina special way, the Spirits Giftof

Knowledgehelps us to cometothis right judgmentabout created

things. Ithelps makeus awareof thedeadly loss created things

may occasion when we stakeourhappiness onthem.And ithelps

us tomaintainarightandholy relationbetweenGods uncreated

Goodness andthethings of creationthataredesignedto leadus


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to divineGoodness. TheGift ofKnowledge instills in us solid

senseofbalance, proportion, and judgment.

Forthis reason, St.Thomas relates theGiftofKnowledgeto

theBeatitudeofmourning (Mt 5:5). Inthis herelies onthe insight

of St.Augustine, whoobservedthatknowledgebefits those who

mourn, that is, thosepeoplewhohave learnedahard lessonby the

difficulty ofdefeatthey experiencewheneverthey seekevil things

as goods. St.Thomas reminds us how precious is theknowledgewe

gain fromourmistakes. True, it fills us with sorrow for what we

havedone wrong. Butatthe sametime it gives us true consola-

tion, for

our

r

egr

etover

past failings finally per

suades us toacceptthe createdthings inour life inthe way thatGod wouldhaveus

accept them: notmaking idols out of them, but using them in

Gods Providenceto leadus more surely intohis love. Theright

judgmentofKnowledge comforts us by assuring us how created

things areorderedtodivineGood.

St. Thomas says that the comfort effected by theGift of

Knowledge begins now but will be complete only in heaven.

Therefore, while this Gift presently on earth overcomes the

hungerof ignorance, only inheaven will the giftmanifest its real

mettle. Forthere it is destinedto fill and satisfy themind witha

completeandperfect certainty notof faith, butof visionfor in

heaven, we shall seeGod.

TheGiftofFortitude

At first blush it might seem that the Gifts of Fortitude

(Courage) andFear of theLord should cancel each other out.

How cantheHoly Spiritofferus two graces, fearand courage, that

seemtobeopposedtoeachother?ItmustbethatthesetwoGifts

arenotreally opposed, but complementary.Now FearoftheLord

leads us to withdraw fromany evil andabstain fromany action


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that wouldeveroffendGodor impairourrelationship withHim.

Yet, our holy commitment tomaintain a reverent and upright

relationship withtheFatheras his children is constantly assailed

by the worldand the forces ofevil. ReverenceandFearof the

Lordareneeded, butarenotall we requireweneedanaddi-tional force to fortify, temper, and reinforce us in the struggle.

Such is theHoly Spirits GiftofFortitude.

St. Thomas Aquinas teaches that Fortitude (also called

Courage), is thatkindof firmness ofmindand spiritthat weneed

both fordoing goodand forenduring evil.Werequirethis stead-

fastness especially when embr

acing good and eschewing evilbecomemoredifficult. The Spirits giftof fortitudepreserves us

from yielding tountowardpressure.

Through Gods own power, the Gift of Fortitude goes

beyondandperfects thenatural moral virtueof fortitude. Forthe

human virtue, fortitude, makes ourmind competent to confront

andtoenduredangers; yet itdoes not carry theresources tomake

us confidentofescaping eachand everydanger thatmight come

our way. Completeand supernaturally stable confidencebelongs

instead to theGiftofFortitude. For through this Gift, theHoly

Spiritmoves ourhumanmind ina way thatexceeds its natural,

particular abilities so that we enjoy a full and perfectly well-

founded confidence inthe strengthofGod.ThisGiftenables us to

endur

eandper

sever

e inachieving ar

duous (har

d-to-r

each) goodsand in sustaining sufferings. Of course, this spiritual work is ulti-

mately and gloriously achievedby theHoly Spirit inus whenhe

leads us toeternal lifethe consummateendofall good works

andthe final escape fromevery danger.

TheFortitudethat is aGiftoftheHoly Spiritoperates as a

certain, unshakable confidencethat will seeus throughtheterrors

andtrials ofearthly lifeto theeternal joys ofheaven. Endowed


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withFortitude, weareprevented from giving intoany fearthat

menaces us onthe way toGod.Fortitudewill not grantthese fears

ahearing.As akindofholy censor, Fortituderemoves all credi-

bility and influence fromthe fearanddiscouragementthat would

turnus backfromthe way ofChrist.

Suchdivineassistance is sorely needed inour lifeof faith.

Leftto itself, our weakand sinful human will is all too inclined

to retreat from following the guidance of reason and con-

science. Wheneverour will is hindered fromobeying thedic-

tates of right reason (because, for instance, what we know is

good andr

ight has some difficult or

unpleasant featur

es),Fortitude steps intoremovethatobstacle. Courage, therefore,

helps our wills to conformrightly toreason. Inthe faceof the

greatestevils, Couragepreserves theattachmentofthehuman

will to what is truly good.

Inaparticular way,Fortitude is concerned withthe fearand

difficulty of death. Giving up ones life is indeed the greatest

challengeto courage.TheGiftofFortitude, however, enables us

to repulse whatever makes steadfastness outstandingly diffi-

cultespecially dangers to our bodily life. In this regard,

Fortitude does more than restrain our fear. Rather, Fortitude

guides us to attack our goalour high calling from Christ

Jesus (Phil 3:14)inamannerthat is supernaturally confident

and calculated. Godhimself secur

es us, thr

oughFor

titude, withconfidence inhis powerto seeus throughall difficulties andto

securetheultimateblessings ofheaven.

Sooften in life we fretand get frustratedaboutour lackof

patience. St.Thomas points outthatpatience is a fruitoftheHoly

SpiritsGiftofFortitude.Thus thetrueremedy forour impatience

does not within ourselves, but withGod. That power, given in

Fortitude, makes it possible for us to endure and persevere


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throughall difficulties, greatand small, throughthe guidanceand

confidence communicatedtous by the Spirit.

Similarly, long-sufferingthe ability to persevere in the

midst of p

r

olonged challengesis a fr

uit of

this spi

r

itual Gif

t.

Fortitudebrings us a spiritof special forbearance in good, buttax-

ing, works. Itenables us to continueandremain constant in the

performanceof strenuous tasks.

St.Thomas relates theBeatitudeofhungering andthirsting

for righteousness (Mt 5:6) to the Spirits GiftofFortitude. St.

Augustineheld that couragebefits those who thirstbecause thethirsty workhardtodo whateverthey needtodoto getthedrink

that will satisfy theirthirst. Inthe same way, the courageous work

hardandapply themselves intheir longing forthe joy they know

they will receiveoncethey achievetheir goal.This is somuchthe

casethatthe courageous areeagereventodiverttheiraffection

from legitimateearthly comforts anddelights. They sacrificeand

deprivethemselves, undeterredby whatthey suffer. It is the giftof

Fortitudethat fills us withthat insatiable longing thatbolsters and

empowers us to countertheevils andtopress on inthe virtuous

actions which leadus toGodandtoheaven.

TheGospel teachings ofJesus assertthat, intheProvidence

ofGod, adver

sity is necessar

y inthis pr

esent life.TheLor

ds own

Passion is the greatesttestimony tothis truth.The Spirits Giftof

Fortitude does not abolish or deny this challenge, but it does

makes us bold and confident in facing it. As St. Thomas says,

Fortitude supplies thebreadof confidence thatremains even in

the future.Andthat is why theGiftofFortitudeaccompanies us

into the life of glory. For in heaven, the act of courage is the

enjoymentofutter freedom fromtoils andevils.


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TheGiftofCounsel

As we noted above in our discussion of the Gift of

Knowledge, wehumanbeings arerational creatures.Typically, our

actions follow somedegreeof forethoughtand consideration.We

ponderandmull, study, museandruminate.We seekoutexpert

opinions, rely on others experiences, and compare present

options with choices of thepast. All of this reasoned inquiry so

characteristic ofthinking, self-reflectivebeings canbereferredto

as taking counsel.

TheHoly Spirit recognizes and esteems this most human

dynamic, and tailors to our way of thinking a special Gift thatdeepens andperfects thehumanpowerofdeliberation. Such is the

divineGiftofCounsel.TheGiftofCounsel renders us sensitiveto

themovementoftheHoly Spirit inamanner supremely compat-

ibleand congenial tothedeliberating way that webecomemoti-

vatedtoact.

Thehumanper

son stands ina constant stateof sear

ching.TheCatechismtells us thatonly inGod will man findthetruth

andhappiness henever stops searching for ....He cannot live fully

according tothetruthunless he freely acknowledges Gods love

andentrusts himself tohis Creator.6Inour searching, weneed

the invaluable guidancetheadviceorcounselofGod, who

knows all things.

Suchdirection comes tous fromheaventhroughthe Spirits

Gift ofCounsel, whereby we are guided by the very advice of

God. St.Thomas Aquinas compares ittotheexperienceofthose

involved inhumanaffairs who lackwhatthey needto workthings

out forthemselves. In sucha case, we simply turntothosemore

suitably qualified in order to benefit from their wisdom and

expertise.Thedivine giftof counsel somoves us toavail ourselves

ofthe guiding insights anddirectionoftheHoly Spirit.


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TheGiftofCounsel remains highly specific andpractical in

its orientation. It is given forthe sakeofour guidancetoa very

particularendor goal.And what is theend thatdetermines the

operationofCounsel?TheGiftofCounsel does notbring us assis-

tance in worldly affairs. Rather, this Giftmakes us responsivetotheenlightenmentofGod ineverything thatpertains tothe goal

of eternal life. All those who are friends ofGod by grace can

expectthis benefitofbeing counseledbyGodabout what weneed

todo inmatters necessary for salvation.

TheGiftofCounsel corresponds intrinsically to themoral

vir

tueknownas pr

udencethemaster

vir

tue, which is thehabitofrecognizing the goodand charting theright course to its attain-

ment. Prudence, like the Gift of Counsel, is ordered to the

achievementof what is specific andparticular.Counsel, then, per-

fects prudence inregardtotheultimate goal ofeternal life. It com-

plements andperfects prudenceby introducing the judgmentand

adviceofGodhimselfand thus, enlightenedby Counsel, pru-

dence welcomes thepractical guidanceofGodand is conformedtotheexcellenceofdivine wisdom.

In the operation ofCounsel theHoly Spirit upholds and

ennobles ourdignity as humanpersons by assisting us inamanner

consonant withournatural way of thinking and acting. Rather

than overriding or confounding us, the Spirit safeguards and

enlightens our

minds inamanner

thatpr

omotes our

human liber

-ty. By enlivening our prudence with Counsel, the Holy Spirit

opens ourminds toheedGods ownperfectprudence.Ourminds

arethenenlightened without violence, sothat supernatural guid-

ance is assimilated withinthenatural process ofhuman consider-

ation.

TheGiftofCounsel bears very practical consequences, for

Counsel keeps us from foolishness and from impetuosity (acting


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withoutthinking).By endowing the soul withdivinely shapedrea-

soning, Counsel saves us from the risks of hasty, rash, and ill-

formedpractical judgments onour way toeternal life. Itprotects

us fromour impulsiveandprecipitous ways.TheGiftofCounsel

preserves us fromrecklessness, and guides ourpractical actions inthe way ofthe soundest judgment.

It is alsohighly significantthattheGiftofCounsel liberates

us fromthetrapof self-reliance.Weare indeedonly too-strongly

inclinedtodependonourselves andourownresources inthepur-

suitofour goals. Suchradical individualismprevents us becoming

truly maturepersons andensnares us an illusionof self-sufficien-

cy. In reality, of course, maturity always involves a dynamic of

mutual, lif e-giving interdependence, while recognizing our con-

stant, fundamental, and very urgentpractical need forGod lies at

the very rootofthe lifeof faith. St. Thomas notes thateventhe

angels inheaven consultGodregarding theirduties as ourpro-

tectors and guardians. Theall-wiseprompting they receive from

Godalso come fr

omthe Spir

it, thr

oughaGiftofCounsel per

fect-ly suitedtotheangelic intelligences. Iftheangels inall theirpower

andholiness stand inneedofGods practical advice, how much

moredo we whoare ignorant, weakand still onourtrial.

TheGiftofCounsel is ofparticular importance forour coop-

erationwiththeLord intheworkings ofhis Providence forothers.

As theCatechismof theCatholicChurch notes, Godwills that

eachreceive whatheneeds fromothers, andthatthoseendowed

withparticulartalents share thebenefits with those whoneed

them. Thesedifferences encourage and often oblige persons to

practice generosity, kindness, and sharing of goods.7Throughthe

generosity to which weare leadby the SpiritofCounsel, this Gift

effectively works toweavethe very fabric oftheChurch.TheLord

once spoketo St.Catherineof Siena inthese words:Ihave given

many gifts and graces, both spiritual and temporal, with such


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diversity thatIhavenot giveneverything toone singleperson.... I

have willedthatone shouldneedanotherandthatall shouldbe

my ministers in distributing the graces and gifts they have

received fromme.8TheGiftofCounsel insures thatthatdivine

distribution will continually takeplaceaccording toGods plan in

amanner that provides for our cooperation in the sharing of

Gods blessings.

In light of Counsels connection with the workings of

Providence, St.ThomasAquinas relates theGiftofCounsel tothe

beatitude, Blessedarethemerciful (Mt 5:7).Aquinas observes

thatCounsel will inevitably guideus topar

donother

s, since topardonand givemercifully toothers is, by grace, theremedy for

all the spiritual ills of our life. The supernaturally merciful are

invariably guidedby Counsel, sinceGod whoopens ourhearts to

clemency alsodirects theexerciseofthat virtuethroughhis Gifts.

TheGiftofCounsel remains withus afterdeathas aneces-

sary elementofthe lifeof glory. St.Thomas notes thateven inthe

blessedthereare someacts tobedonethatareorderedtoanend,

suchas giving praisetoGod, ordrawing others tothedestination

they haveattained. Suchare theministry of theangels and the

prayers of the saints. TheGiftofCounsel plays its role in such

activities by shaping themaccording to whatGodknows is best.

Of course, inheavenourneed forCounsel does notarise from

doubt

r

athe

r

it

is aneffectofou

r

completea

ttention

toGodandourtotal relianceonhis loving wisdom.

TheGiftofUnderstanding

Somuchofthe sorrow weexperience seems tobe causedby

a lackofunderstanding.We feel griefandmay suffer injury when

othersmisunderstandour intentions, words, ordeeds.That grief is

complicatedby the factthat we, inturn, often find itdifficultor


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- 28 -

impossible to understand the actions of others. But the under-

standing we seek is not limitedto what we say anddo.Wedeeply

feel theneed forothers tounderstandus for who weare.That

is, we long forothers toknow us in an all-embracing way that

includes aprofoundappreciationofourunique identity.

In fact, because wehavebeen created forandordained to

supernatural happiness, we remain ever restless and unfulfilled

unless wereachbeyondourselves to certaindeeperand ineffable

truths.Yet wearenotalone inourdesiretounderstandandtobe

understood.Godalso wants tobeunderstoodby us!And sohe

blesses us throughtheHoly Spirit withtheGiftofUnderstanding,

toendows us witha certain, intimateknowledgeofhimself.

St. Thomas Aquinas observes thathumanknowledge starts

fromtheoutsidethroughour interaction withthethings around

us viathe five senses.However, thenatural lightofunderstanding

that wepossess bears only limitedpower. Interms of comprehen-

sion, it can carry us just so far.Therefore, werequirea supernat-

ural light capableofpiercing theboundaries restricting naturallight soas to giveus access toaknowledge we couldneverother-

wisereachonourown. Such is the Spirits GiftofUnderstanding.

This divineUnderstanding implies a certain excellence of

knowledgeby inwardpenetration. St.Thomas notes thatthemain

purposeofthis Gift is toeffect inthebelievera spiritual sureness

of faith. The function of theGift ofUnderstanding, then, is toenableus to see intothemeaningthe coreand innertruthof

theprinciples of what weknow inthe lifeof grace.

Thus,Understanding serves to satisfy theurgent longings of

our soul by enabling us toapprehend the truthaboutour final

end: weare calledtoeternal beatific communion withGod. The

Gifts intellectual lightof graceprovides us witharightappraisal

andappreciationofthatultimateend.Atthe sametime, the spe-


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cial perceptionofthetruthproducedby Understanding prompts

us to cleavetothis end firmly as our greatest good.We cometo

graspthe valueand importanceofall things in its light.

We rely on the Holy Spirit through the Gift of

Understanding toenlightenourminds torecognizethe supernat-

ural truthon whichour wills shouldbe intent. Intheprocess, we

cometo seeall humandeeds inrelationtotheruleoftheEternal

Law andour goal ofdivine communion.The supernatural lightof

Understanding surpasses therangeofnatural reasonas itendows

us withtheknowledgeofthetruthofhow humanacts aremea-

sur

edby divine law.Herein lies the supreme valueoftheGiftofUnderstanding.

ForUnderstanding reveals tous howGods eternal andnecessary

truths serveas steadfast standards forhuman conduct. Sincethe

fieldoftheGiftofUnderstanding extends toall interests relevant

tothe faith, Understanding alsoencompasses the gooddeeds we

perform. Understanding enlightens us regarding works to be

done.Forhumanactions are governedby eternal reasons.Andour

humanreason cleaves toGods providential reasons by contem-

plating andbeing advisedby them. Inthis way ourhumanreason

is perfectedby theGiftofUnderstanding soas to facilitateour

ready undertaking of gooddeeds.

Justas all those ina stateof gracepossess divineCharity, so

too is theGiftofUnderstanding theirs.Godnever withdraws thisgift from suchholy ones withrespecttoanymatteressential to sal-

vation.Yet, ironically, as St.Thomas explains, inothermatters, the

GiftofUnderstanding is sometimes withdrawn inorderthatour

inability to see clearly intoall things may removetemptations to

pride. Inother words,Godwisely protects us fromthe self-inflated

haughtiness that comes frombeing aknow-it-all,bymaking ita lit-

tlemore laborious forus toperceivematters of lesser importance.


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Ina special way, theGiftofUnderstanding gives us privi-

leged access to the meaning of Sacred Scripture. For

Understanding enlightens our mind regarding things we have

heard. St. Thomas recalls that gracedmomentofenlightenment

when the Lord commissioned his apostles and opened theirminds to understand the Scriptures (Lk 24:45). This Gift of

DivineUnderstanding remains a spiritual benefitofdiscipleship.

Atthe sametime, even if weoccasionally lacka certain clar-

ity and intellectual acuity regarding particulararticles of faithpro-

posedtous forourbelief, we shouldnot jumptothe conclusion

thatUnder

standing has failedus.Onthe contr

ar

y, as believer

s wecan with confidence understand that such articles are to be

believedandnot tobeabandonedonaccountofanything else.

For, as spiritual people, theultimateauthority inour life is notour

unguided intellectas brilliantand ingenious as itmay seembut

thedivine insightand inspirationoftheHoly Spirit, sharedwithus

inthemannerandtotheextentthathe sees fit.

St.Thomas relates the Spirits GiftofUnderstanding tothe

beatitude regarding purity ofheart (Mt 5:8). The single-hearted

permit their lives to be purged of fanciful ideas and damaging

errors.As aresult, thetruthaboutGodproposedtothepureof

heart is not receivedas disguisedby bodily images orheretical

misrepresentations.This cleanness ofreceptionandappropriation

is ther

esultoftheGiftofUnder

standing.Thepureofheartarepromised the rewardof seeing God

(Mt 5:8). In our present pilgrim condition, the Gift of

Understanding empowers us to see, not whatGod is, but what

God is not.As St.Thomas asserts, inthis life, thebetter weknow

Godthemoreweunderstandthathe surpasses whateverthemind

grasps.And withthis knowing ignorance, this knowing that we

donot yet fully know, comes adeepandabiding peace.However,


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even inheaventhe Spirits GiftofUnderstanding will continueto

aidour insightofthedivine. Forthere we will enjoy the sightof

theLordandbeholdGods essence inthe visionofeternal beati-

tude.

TheGiftofWisdom

St.ThomasAquinas, looking totheetymology (the wordori-

gins)oftheterm, defines Wisdomas aknowing that is tasted.9

TheGiftofWisdom is, then, a special taste forGodandthetruth

aboutGodthat weacquireby experiencethroughtheactionofthe

Holy Spir

it.Wisdom is whe

r

eKnowledgeandexper

ience coexist.

The wise person, generally speaking, is one committed to

thorough, rational investigationof theultimate causeof things.

Endowed with this far-reaching consideration, the wise person

then judges all other causes in life through that one ultimate

cause.The wisepersonmakes judgments with certainty in sucha

way thathe sets all things intheirproperorderaccording tothe

dictates ofthis full and far-reaching perspective.

TheHoly Spirits GiftofWisdombelongs tothe gracedper-

son whoknows the causethat is simply thehighest(theultimate)

withoutqualification, namely God.Thesepersons are called wise

without restriction, since they canand dojudge and set in

orderall things according toGods divinedesignandprerogatives.

ForWisdom implies a certain rightness of judgment in contem-plating and in consulting divinerealities. Sincetruly goodthings

haveas theirhighest causethe sovereign goodandultimateend

(Godhimself), thetruly wisemustbe saidtohavea certainknow-

ing familiarity with thathighest cause.Andknowing Itradically

transforms the wisepersons life.

Throughthe infusionoftheHoly Spiritone comes to such

judgment. The spiritualman canappraiseeverything ....Godhas


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revealed this wisdom tous through the Spirit (1 Cor 2:15, 10).

Unlike the acquired intellectual virtue of wisdom that comes

throughhumaneffort, theGiftofWisdom comes fromtheLord

who is the Spirit.Atthe same time, theGiftofWisdompresup-

poses supernatural Faith.ForthisWisdom judges things accordingtodivinetruth, whileFaith grasps andassents todivinetruth for

itself.

We commonly describebothpiety and fearas wisdom for

good reason. Piety remains central to worship which serves to

make faithmanifest, especially throughourprayerful profession

of faith. Inthe samemanner

, piety alsomakes wisdommanifest.We pray what we believe, reverence, and esteem. Our piety

reveals the truths, the values, themotivations that governour

lifethat is, wisdom.Moreover, FearandWisdom sharea com-

monoccupation, for, as St. Thomas says, ifaperson fears and

worships God he shows that he has a right judgment about

divine things. That right judgment constitutes the Gift of

Wisdom.

Wisdom brings about a right judgment concerning divine

realities as well as otherthings inthe lightofdivine standards by

means ofa certain spiritual contactand communion(aconnatu-

rality) with divine things. That is to say, the Spirits Gift of

Wisdom empowers us to judge correctly in certain matters

thr

ougha cer

tain fellowship withthem, or

thr

ougha specific kindoftasting orexperience.

Wisdom is notonly theoretical butpractical as well.As its

principal function, Wisdom first contemplates divine ideas and

realities.However, inthe lightofthis contemplation,Wisdomalso

directs humanactions according todivine reasons. Through the

actofmeditation, Wisdomponders divine things in themselves.

Throughtheactof consultation,Wisdommakes a judgmentthat


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directs humanactions according todivinedirectives. Inthis way

we seehowWisdomremains both speculativeandpractical.

The special associationand fellowship with thedivine that

Wisdomeffects comes from the working ofCharity.As aresult,

Wisdom cannot coexist withmortal sin.Therefore,Wisdomabides

inall those who live ina stateof grace, freeofmortal sin.Andthe

degreeofWisdomthat inheres inus varies according tothedegree

ofourunion withdivinethings. St.Thomas goes so faras toassert

thateventhe insane whoarebaptizedhavethe settledquality of

theGiftofWisdom, butnottheactivity ofthe gift, owing tophys-

ical impediment whichhinder

s their

useofr

eason.In somepeople, themeasureof contemplating divinethings

andofdirecting humanaffairs according todivine standards will

notexceedtheminimumneeded for salvation.All those living in

sanctifying grace without mortal sin will attain this degree.

However, certainotherpeoplereceiveahigherdegreeoftheGift

ofWisdom through the extraordinary graces dispensed by the

Holy Spirit. These people, far advanced in contemplation and

more intimately familiar with themysteries ofGod, areable to

communicate these truths effectively to others. Moreover, they

enjoy ahigherdegreeofWisdom inordering human lifeaccord-

ing todivine standards, being abletodirectnotonly themselves

butothers as well. It is forthis reasonthat Scriptureadvises us,If

youdiscover

a wiseman, seekhimout; let your

feet wear

outhisdoorstep (Sir 6:36).

St. Thomas associates Wisdom with thepeacemakerof the

Beatitudes. Forapeacemaker is one whobrings aboutpeace in

himselfor inothers. Sincepeace is notmerely theabsenceof con-

flictbutthetranquillity ofrightorder(tranquilitasordinisaccord-

ing to St.Augustines classical definition), it is produced whenone

puts first things first and arranges everything in harmony with


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God. This is what Wisdom does. Therefore, peacemaking is

well-suitedtoWisdom. For, as the wiseperson studies andassess-

es thebig picture witha zealous concern for serving andpro-

moting priorities, forputting firstthings first, heatthe sametime

establishes authentic peacethroughtherightorderhis efforts pro-duce. As the wiseperson considers andevaluates themany and

various options beforehimaccording tothemindofGod, hepro-

duces thekindof tranquillity thatproceeds only from fitting all

thepieces ofour life intoadivinely providential whole.

We canunderstand, then, why the SonofGod identifies him-

self withWisdom. St.Thomas emphasizes thatthe Son is not justany word, but theWord breathing love: theWord which is a

knowledgeaccompaniedby love. Consequently the Sons being

sent is that sortofenlightening thatbursts forth into love.The Son

is being sent whenever someonehas knowledgeorperceptionof

him. Becauseofthis truth, throughtheGiftofWisdom, we come

to share in the imageofJesus. Forpeopleare called childrenof

Godas they participate inthe likeness ofhis only begotten Son,who isWisdomBegotten. IntheHoly SpiritsGiftofWisdomthat

wereceive, weenter intothe stateofbeing childrenofGod.

THEBLESSEDVIRGINMARY

ANDTHEGIFTS OFTHEHOLY SPIRIT

TheAnnunciationtoMary andtheGift

ofFear oftheLord

Wepray and wehope thatourprayers will beheard and

answered.But what wouldweeverdo ifthatanswertookthe form

ofaradiantangel speaking ourname inthemiddleofour living

room?It wouldprobably terrify us justas itapparently terrified

Mary. Gabriel soothes her with the words, Donot fear, Mary


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(Lk1:30).Thearchangel frees Mary fromher fright soas tobless

her withtheholy FearoftheLord. FortheHoly Spirits Giftof

Feardisposes us toreverenceGodandtobe completely devoted

tohim. SanctifiedFearoftheLordenables theBlessedMotherto

show God the same devotion that he shows to her: O highlyfavoreddaughter! TheLord is with you. Blessedare youamong

women (Lk1:28).

FearoftheLord strengthens, renews, andrefashions Marys

hope. Inresponsetotheangels revelations, theBlessedMother

asks: How can this be? In theanswerGabriel gives, powerful

hope is also givenas well. Fear

oftheLor

dhelpsMar

yandusto see beyond whatever we consider constraining, unlikely, or

impossible in our life. It opens up for us the boundlessness of

Gods mercy and providence. All theLord asks of us to do in

response is torely utterly onhis divinehelp.FearoftheLordpre-

vents us from ever disregarding Gods assistance. Holy fear

reminds us how crucial andurgentGods interaction inour life

mustremain inorder forus tobehappy, holy, andhope-filled.

Atthe sametime, we see inMary how fearoftheLord is

the beginning of wisdom (Ps 111:10). For in reverencing and

believing theexcellenceofGodrevealed inthearchangelGabriel,

theBlessedMothermanifests theright judgment shehas about

divinethings.Her graceas SeatofWisdomhas begunto function

in ther

ever

ent fear

in which sher

eceives Gods messenge

r

andaccepts his messageofWisdomIncarnate.

Through this transforming experience of sanctified fear,

Mary is called to look upon God in a new way. The angel

announces thatGod is now her Spouse. St. Louis deMontfort

writes: TheHoly Spiritbecame fruitful throughMary whomhe

espoused. Tohis faithful spouse, Mary, theHoly Spirithas com-

municatedhis ineffable gifts, andhehas chosenhertodispenseall


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thathepossesses.TheHoly Spirit says toMary: Youare still My

Spouse, unswervingly faithful, pureand fruitful.

And what is Marys response to all this? The profound

humility that is Fears effect. Mary said, Iamthe servantofthe

Lord. Let itbedonetomeas you say (Lk1:38). She gives her-

selftoGodas a servant ... butnot ina servilemanner. Her con-

cern is only to loveGodmore, to fulfill his will, toavoid whatever

mightoffendhim, andto grow closertohim in loveanddevotion.

Inherutterpoverty andhumility, theBlessedMother seeks noth-

ing for herself. Full of grace, Marys ImmaculateHeart is so

absolutely disinclinedto sinthatFear

oftheLor

dpr

ompts her

toshunall evil as sheawaits thebirthofthe Savior inperfecttran-

quillity. Andas we remainunited to theBlessedMother inher

FearoftheLord,her confidenceandtranquillity becomeourown.

AsMarys lifeand song proclaim:Godsmercy is fromagetoage

onthose who fearhim (Lk1:50).

TheVisitationoftheBlessedVirginMaryandtheGiftofPiety

Immediately afterGabriel leftherpresence, Mary setout,

proceeding inhaste intothehill country toatownofJudah, where

she entered Zechariahs house, and greeted her kinswoman

Elizabeth (Lk1:3940). In sodoing,Mary manifests the Spirits

GiftofPiety thatpr

epar

es Gods peopletobep

r

omptlyr

espon-sive ina special way to thedivine inspirations he sends. Marys

loveofher cherishedrelationship withGodmoves her immedi-

ately to offer him extraordinary homage and worship. And it

shouldmoveus as well.

TheVisitation is an act thatmanifests theGift of Piety.

Piety concerns fulfilling our duty and conscientious service

towards God, towards our country, andtowards thoserelatedto


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us by bloodorby any commonallegiance. TheVisitation gives

expressiontotheBlessedMothers love forGod, forthe child in

her womb, for her relatives Elizabeth and Zechariah, for the

child inElizabeths womb, and forthe commonallegiancethey

all share thanks to thedivine vocations with which they havebeenentrusted.

Aboveall else, the giftofpiety is theoffering of special ser-

viceandhonortoGodas Father. Elizabethproclaims theunique

honorand serviceMary offers toGod: BlessedareYOU who

trustedthattheLords words toher wouldbe fulfilled (Lk1:45).

AndMarys Magnificat (Lk 1:4655) praises the greatness of

Gods fatherly care, especially as hebrings to fulfillmentall that

hepromisedour fathers, promisedAbrahamandhis descendants

forever (Lk 1:55). Marys piety proclaims how Godas aFather

fulfills his promises to theOldTestament fathers.Whenever we

join inproclaimingMarysMagnificat, wemoredeeply esteemour

ownrelationshipwithGod inthemostprofoundwords of worship

andhonor

.Piety is also concerned with coming to theaidof those in

need. St.Augustine wrotethat wepay homagetothose whom we

cherishby doing honoreithertotheirmemory ortheir company.

Mary exercises the chief act of piety by bringing her Son to

Elizabethandtousoutofreverence forGod.Butatthe same

time, theBlessedMothers offering toElizabeth is alsoanoffer-

ing toGod. Elizabeth is vividly awareofthis: WhoamIthatthe

motherofmy Lord should cometome?This pious exclamation

ofElizabethreveals anotherdimensionofthe gift: Pietymoves us

to honor the indebtedness we bear to others because of their

superiority inour lifeas well as becauseofthedifferentbenefits

they contribute toour life. Elizabeths piety towardMaryand

thereforetoGodtheFatherexpresses her indebtedness toMary

by honoring theBlessedMotheras ourGod-given sourceofnew


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life, holiness, and joy.Weare calledtotakeupElizabeths pious

regard forMary as a way of cultivating the giftofpiety inourown

souls. JustasMary andElizabeth show honortoeachother, sotoo

do the saints demonstrate this kindofpiety inheaven to each

otheras well as tous onearthby the compassionthey show tousinourmoments ofmisery.

ThroughtheGiftofPiety, theHoly Spirit inspires us tohave

aprofoundly childlikeattitudetowardsGod.Mary andElizabeth,

atthis moment, are childlike inaunique way, forthey areactual-

ly with child.The giftofpiety calls us tobe childlikeas well.And

as wer

espondtothat giftby honor

ing Godas Father

, we canbeassured inour littleness withMary thatGod will raisethe lowly

tohighplaces (Lk1:52).

The Presentation in the Temple and the Gift ofKnowledge

JosephandMary presentthe infantJesus inthetemple soas

to fulfill the law ofMoses by offering sacrificeinaccord withthe

dictateofthe law oftheLord (Lk2:23). They manifest intheir

offering the Spirits giftofknowledge. Forthe giftofknowledge

enables us toknow what weought tobelieveanddo regarding

Godby giving us discernmentabout whatbelongs tothematterof

faith. The giftofknowledgeprovides sureand correct judgment

aboutthethings of faith.And so, inobedienceof faith,Mar

y andJosephpresentJesus toGod inthetemple.

Therethey encounterthepious and justman Simeon(Lk

2:25). TheHoly Spirithas gracedhim witha very special knowl-

edge: thathe wouldnotexperiencedeathuntil hehad seenthe

Anointed of theLord (Lk 2:26). But the trouble is this: How

would Simeon know theMessiah when he appeared? It is the

Spirits GiftofKnowledgethatblesses Simeon with sureand cor-


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rect judgmentaboutthe identity ofJesus as he sees theLord with

Mary andJoseph. TheGiftofKnowledgemoves Simeon to the

convictionthatthebabyMary gives himtohold inhis arms is the

very objectofhis faith.Mary gives us Jesus as well sothat wetoo

canholdhim close, sothathemightrenew andreviveour flaggingfaith.

Simeonrecognizes GodIncarnate inthehuman fleshofthe

Jesus through the supernatural assistance of the Gift of

Knowledge. The impulse of that Gift stirs Simeon in turn to

express his certitudeand conviction: Now,Master, youhave ful-

filled your word. Formy eyes have witnessed your saving deed(Lk2:2930).TheGiftofKnowledge gives us a graced way ofdis-

cerning. Itenables us to lookupon created things and toassess

with certainty, how they bolsterourbelief and feedour lifeof

faith.BecauseoftheGiftofKnowledge, weregardandesteemthe

presenceandactionofGod in creation inanew way: with the

revealing lighttotheGentiles (Lk2:31).

This experience also blesses Mary with new knowledge.

Simeonassures her:You yourself shall bepieced witha sword so

thatthethoughts ofmany heartsmay be laidbare (Lk2:35).The

BlessedMothers participation intheredemptivemissionofher

Sonwill causemany toempty their lives ofoldthoughts and ideas

soas tomakeroom forthe Spirits giftofknowledge, aknowledge

oftheTruththattransforms us by uniting us tothe verymindandheartofGod. God gives Mary tous as aMother with whom we

can lay bareourhearts andunburdenour souls. As we confide

ourselves toMarys maternal care, she invites us totheTruththat

liberates us, thatbrings fullmeaning and valuetoour life, that fills

our life withPeace. By ourunion withMary, the Spouseof the

Holy Spirit, the SpiritsGiftofKnowledge comes to fruition with-

inus.


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Anna the Prophetess also confirms the sure and correct

judgmentthe giftofknowledgerenders regarding the infantJesus

as shetalks aboutthe childtoall who looked forwardtodeliver-

ance (seeLk2:3638).Wearepartofheraudience; the Spirits

GiftofKnowledge gives us ears tohear, to listen, tobelieve, torespond in faith.

Wearetoldthatthe childJesus grew in sizeand strength,

filledwithwisdom, andthe graceofGodwas uponhim (Lk2:40).

Through theGiftofKnowledge, we canbe certain that we will

grow likewise.AndtheBlessedMother will remainas instrumen-

tal inourownprocess of growthas she was inthe lifeofher Son

Jesus.

TheFinding intheTempleandtheGiftofFortitude

Whatkindofterrormusthave seizedthehearts ofMary and

Joseph whenthey discoveredtheir childmissing fromthetravel-

ing party on their journey home from the Passover feast in

Jerusalem(Lk2:4145)?How didthey consoleand fortify them-

selves as they urgently retraced their steps back to the place

where they had last seen their twelve yearold son?They must

havebeenencouraged withtheHoly Spirits GiftofFortitude.

TheGift ofFortitude or courage is a kind of firmness of

mindneeded fordoing goodandenduring evil.This Gift surpass-

es thenatural moral virtueof courageby its power tomakeusconfident of escaping each and every danger, even those that

make steadfastness outstandingly difficult. That was thekindof

situationMary andJoseph faced. TheGiftofFortitudeempow-

ered them torepulse the frightful imaginings and scenarios that

musthavetormentedtheirminds as they searched sorrowfully for

Jesus (cf. Lk2:48).

The chiefactoftheGiftofFortitude is toenableus to stand


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our groundamidstdangers. Inthis way, theGiftpreventedMary

and Joseph from jumping to false conclusions about why their

child wasmissing.ForthroughthisGift, theHoly Spiritmoves the

humanmind ina way that surpasses what is natural andpeculiar

to it soas toreachtheendofa good workbegun. Simeona fewyears earlierhad revealed to JosephandMary thedivine work

thathadbegun inJesus: This child is destinedtobethedownfall

andriseofmany (Lk 2:34). Therefore, theHoly Spirit fortified

them throughhis special Gift toremain steadfast in their confi-

dence despite themany excruciating anxieties and nightmares

thatmusthaveplaguedthem.

Mary andJoseph sought their lost son likeaparchedman

seeking water. St. Augustine says that couragebefits those who

thirstbecausethey workhardtoachievethe joy that springs from

the good thing they seek. The fruits of theGiftofFortitudeare

eminent inMary andJoseph. They manifestaholy patiencethat

enables themtoenduretheevil ofbeing separated fromtheir son.

Andthey demonstr

ate long-suffer

ing: that for

bear

anceto wait inperseveranceand faithall the whileperforming the good works

necessary torestoretheirtranquillity andpeace.

InGods providence, it is necessary forMary to suffer this

grueling experience. For itprepares theBlessedMother forthat

otherexcruciating experienceof the cross. It is onCalvary that

Marys sanctified courage is truly displayed.Yet, this experienceof

losing her Son in its own way is a foreshadowing andprefigure-

mentofthePassionanddeathofJesus.Onthethirdday Joseph

andMary findJesus inthetemple.Andonthethirdday theRisen

Jesus appears tohis believers.Marys finding ofthe childJesus is

like amini-Resurrection in advance. But before the real thing,

Maryand wemust be fortified with the Spirits Gift of

Fortitude sothat wehavetheperseveranceto stand firmand face

death inour life, in whatever form itmay come.


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Justas courage ledtheBlessedVirginMary toJesus, sotoo will

ourunion withMary inthe Spirits giftof courage leadus toeter-

nal life withJesus.

TheWedding FeastatCanaandtheGiftofCounselIntheGospel ofJohn, the firstmiracleofJesusministry is

the changing of water into wineatthe wedding feastofCana(cf.

Jn 2:112).This divine sign inaugurates and signals the impactof

Gods transforming presenceandpower inourmidst.Whathap-

pens to that water is meant to happen to usand evenmore!

Therefore, it is ofparamount importance forus to takenoteof

how theLord changes water into wine.

Atthe centerofthetransformation is Mary, theMotherof

God. It is Mary whotakes noticethatthe winehas runout. It is

Mary who informs her Sonofthe situation.And, especially, it is

Mary who instructs those waiting ontable: Do whateverhetells

you (Jn 2:5). Perhaps themostremarkableaspectofthe story is

thatthe waiters actually listentoMary.They follow her counsel.

ThedivineGiftofCounsel is the way theHoly Spiritquick-

ens and instructs ourminds to do whatever contributes to our

spiritual welfare. Counsel is reasoned inquiry that leads us to

deliberateaction. But in theprocess, theHoly Spirit safeguards

our freedom,ourability toreasonthings out forourselves, andour

willpower.Noticethatthe waiters dontheedtheBlessedMother

like either tyrannized or obsequious slaves. Rather, they listen

intently, intelligently: and they makea choice.We get the sense

that there was reflectionand sounddeliberationat work in the

minds andhearts ofthese servants who were surely impressedby

the confidence, theprudence, andthe soundness ofthis remark-

abledinner guestwhomthey, inturn, decidedtoobey.

Marys words of counsel leadthe waiters toher Son, andthe


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GiftofCounsel leads us, as well, toJesus. Inour searching forthe

Lordweneedthe very guidanceofGodwhichtheGiftofCounsel

supplies.For inthis gift weare givenGods ownadvicetomakeus

holy. Everyone who is a friendofGodby grace is blessed with

Gods counsel toadviseus what weneedtodo inmatters neces-sary forour salvation

There is ariskinvolved in following the Spirits counsel. For

Counsel might instruct us to do things that, in the eyes of the

world, seemtomakenotmuch senselike filling water jars and

drawing out water forheadwaiters totaste!Therefore, aprofound

level oftrust is required inordertobenefit fully fromtheGiftofCounsel, thekindoftrustthat compelledprofessional waiters to

listen to the counsel ofaperfect strangerand todo whatever

her Sontoldthem.Weareaskedtodono less.And if wedo, we

canexpect tobe transformed from waiters into wedding guests

whoarethe firsttotastethe choice winethat was saved for last.

Tobenefit from this Gift, wemust surrenderany stubbornself-reliancethat wouldpreventus fromtaking Gods advice. St.

Augustine writes thateven theangels consultGodabout things

beneaththem. It is ahallmarkoftheChurchtorely onCounsel as

ahealthy, vital, life-giving dynamic ofour lifeof faith.

TheHoly Spirits Gift of Counsel pertains to everything

leading toeternal life. Counsel quickens and instructs ourmindstotendtothemiraculous Jesus ata wedding feast; attheFeastof

his Last Supper whereheturns wine intohis Blood; andtokeep

ontending himuntil wearetransformed withhimattheWedding

Feast of heaven. The counsel andmaternal mediation ofMary

keeps us headed in Jesus direction, especially when she sees

something empty orunsatisfied inourselves thatthe loveofher

Son is guaranteedtotransform.


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WhoIs My Mother?TheGiftofUnderstanding

Whenthe crowdtells Jesus thathisMotherandbrothers are

outside waiting to seehim, Jesus responds: Whoaremy mother

andmy brothers?Whoeverdoes thewill ofGod is brotherand sis-

terandmothertome.Mymotherandbrothers arethosewhohear

the wordofGodandactupon it (cf.Mk3:33, 35,Lk8:21).By his

response, theLordreveals anew understanding tohis disciples, an

Understanding that continues to be given toChristians by the

Holy Spiritas his divineGift.

Understanding implies a certain intimateknowing.Tounder-

standor toexercise intelligence is toread within. Godunder-stands thatthenatural lightofourhumanunderstanding is of lim-

itedpowerand can goonly so far. That is why he graces us with

the supernatural lightoftheGiftofUnderstanding by which we

penetrate to the supernatural happiness and communion with

God for which we weremade.

By his answer

,Jesus enlightens the c

r

owdof their

need toreachbeyond theirownpresetnotions, conceptions, andpreju-

dices to certaindeepertruths thatonly theHoly Spirit canreveal.

If wedo so in love, thenthe Spirits GiftofUnderstanding gives

us a certainexcellenceofknowledgethat inwardly penetrates to

the very things ofGod.Atthe sametime, the Spirittransforms the

way we regard and assess ourselves. The divine Gift of

Understanding illumines us to seehow Christreveals us toour-selves.We couldnotevenunderstandourselves correctly without

the graceofhis Understanding.

The special valueof theGiftofUnderstanding lies in the

way it considers eternal andnecessary truths as reliablerules for

human conduct.TheGiftofdivineUnderstanding leads us toper-

formdivinely directedhumanactions.That is why thetruemoth-

er ofGod is one whodevotedly doesGods will (cf.Mt 12:50,Mk


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3:35). In suchaone, understanding andaction formanorganic,

integral, life-giving whole.Andas wedoGods will, theHoly Spirit

enables us to see beyond the immediate implications of our

actions andtoapprehendthetruthaboutour final end withGod.

Therefore, thepurposeoftheGiftofUnderstanding is to giveusa sureness of faithregarding our identity beforeGodandthe way

that webelong tohim.

The Gift of Understanding works in concert with the

Beatitudeofpurity ofheart(cf. Mt 5:8). For we cannot worthily

receive the truth aboutGodor the truth about ourselves as

br

other

s, sister

s, andmother

ofJesusunless we a

r

e spir

ituallyclean. Such cleanness is theresultoftheGiftofUnderstanding.

TheLords response to the crowd is inno way a slightor

insulttotheBlessedMother. ForMary is one whoardently wants

us to share inthe intimateUnderstanding oftheHoly Spirit. She

deliberately comes tothe crowdand she comes intoour lifeso

thatas wearepromptedtoremindJesus ofMarys presence, the

Lord in turn will bemoved tobless us with thatdivineunder-

standing by which we share intheblessedness ofhis Mother, the

firsttoheartheWordofGod who is Jesus andtoactupon it.

ThePassion, Pentecost, andtheGiftofWisdom

Nearthe cross ofJesus there stoodhis mother (Jn 19:25).

How couldMary enduretowitness theagony ofher Son?Wisdom

empoweredherto witness this Passion. ForMarys Son is not just

any Son; he is theWordnot justany word, buttheWordbreath-

ing love. St. Thomas Aquinas wrotethatthe Sons being sent is

that sortofenlightening thatbursts forth in love. Even in the

midst of his excruciating death, Jesus offers anyone who looks

uponhim with lovea special knowledgeandperceptionofhim-

self. Inhis Passionespecially intheEucharistJesus offers us a


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knowing that we cantaste.This isWisdom.This is theknowledge

theBlessedMotherexperiences onCalvary evenas she shares in

theagony ofher Son.

The wiseperson is one who considers theultimate causeof

things anduses it to judgeother things with certainty. The wise

persons attentiontotheultimate causeofthings gives himorher

a standardto setall things inorder. The Spirits GiftofWisdom

enables us to judge and to set in order everything in our life

according toGods rules.Despitethe suffering ofthePassion, this

GiftenabledtheBlessedMotherto seebeyondtheanguishtothe

ultimate causeandtheultimateneed for

her

Sontodie for

sin-ners. That experiential awareness equippedMary tomake the

right judgmentabout what was happening onGolgotha. It gave

herthe confidencetoregardtheeventaccording toGods rules

and to trust that, even in the chaos of crucifixion, divineprovi-

dence was maintaining everything inrightorder.

TheGift ofWisdom judges all things according to divine

truth.Marys faith-filled wisdom leads hertoregardthehorrible

tragedy ofthePassion solely according toGods truth.The same

applies tous.ThroughtheGiftofWisdom, werely confidently on

divine truth tomake senseof all the absurdity, the sorrow, the

heartbreak, andthe calamity inour life. Evenamidst catastrophe

anddisaster,Wisdomrestores orderanddivinepurposetoour life.

It gives us confidencethatever

y fr

actur

edpieceofour

life ismadewholeas it finds its rightful place in themerciful planofGods

Providence. If wehavethe gracetoacceptGods rules,Gods rules

will reign inourpain.

Wisdomalso is at workwith theApostles and theBlessed

Mother intheUpperRoomonPentecost(cf.Acts 1:1314). For it

belongs toWisdom firstto contemplatedivinerealities, andthen

todirecthumanactionaccording todivinereasons.Togetherthey


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contemplatetheoutpouring oftheHoly Spirit withall his Gifts.

Andby thedivineWisdomthey share, they directothers through

evangelizationto follow theWay who is Jesus. They bring abou

273379 the Gifts of the Holy Spirit

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Transcript of 273379 the Gifts of the Holy Spirit