t, for they shall see God," does not respond to the gift
of understanding. Because cleanness of heart seems to belong chiefly
to the appetite. But the gift of understanding belongs, not to the
appetite, but rather to the intellectual power. Therefore the
aforesaid beatitude does not respond to the gift of understanding.

Obj. 2: Further, it is written (Acts 15:9): "Purifying their
hearts by faith." Now cleanness of heart is acquired by the heart
being purified. Therefore the aforesaid beatitude is related to
the virtue of faith rather than to the gift of understanding.

Obj. 3: Further, the gifts of the Holy Ghost perfect man in the
present state of life. But the sight of God does not belong to the
present life, since it is that which gives happiness to the Blessed,
as stated above (I-II, Q. 3, A. 8). Therefore the sixth beatitude
which comprises the sight of God, does not respond to the gift of
understanding.

_On the contrary,_ Augustine says (De Serm. Dom. in Monte i, 4): "The
sixth work of the Holy Ghost which is understanding, is applicable to
the clean of heart, whose eye being purified, they can see what eye
hath not seen."

_I answer that,_ Two things are contained in the sixth beatitude, as
also in the others, one by way of merit, viz. cleanness of heart; the
other by way of reward, viz. the sight of God, as stated above
(I-II, Q. 69, AA. 2, 4), and each of these, in some way, responds
to the gift of understanding.

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.

Again, the sight of God is twofold. One is perfect, whereby God's
Essence is seen: the other is imperfect, whereby, though we see not
what God is, yet we see what He is not; and whereby, the more
perfectly do we know God in this life, the more we understand that He
surpasses all that the mind comprehends. Each of these visions of God
belongs to the gift of understanding; the first, to the gift o