llect is
not concerned about things to be sought or avoided" (De Anima iii,
9). Therefore the aforesaid beatitude is not suitably reckoned to
correspond with the gift of knowledge.

_On the contrary,_ Augustine says (De Serm. Dom. in Monte iv):
"Knowledge befits the mourner, who has discovered that he has been
mastered by the evil which he coveted as though it were good."

_I answer that,_ Right judgment about creatures belongs properly to
knowledge. Now it is through creatures that man's aversion from God
is occasioned, according to Wis. 14:11: "Creatures . . . are turned
to an abomination . . . and a snare to the feet of the unwise," of
those, namely, who do not judge aright about creatures, since they
deem the perfect good to consist in them. Hence they sin by placing
their last end in them, and lose the true good. It is by forming a
right judgment of creatures that man becomes aware of the loss (of
which they may be the occasion), which judgment he exercises through
the gift of knowledge.

Hence the beatitude of sorrow is said to correspond to the gift of
knowledge.

Reply Obj. 1: Created goods do not cause spiritual joy, except in
so far as they are referred to the Divine good, which is the proper
cause of spiritual joy. Hence spiritual peace and the resulting joy
correspond directly to the gift of wisdom: but to the gift of
knowledge there corresponds, in the first place, sorrow for past
errors, and, in consequence, consolation, since, by his right
judgment, man directs creatures to the Divine good. For this reason
sorrow is set forth in this beatitude, as the merit, and the
resulting consolation, as the reward; which is begun in this life,
and is perfected in the life to come.

Reply Obj. 2: 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.

Reply Obj. 3: No beatitude corresponds to knowledge, in so far as it
consists in speculation, because man's beatitude consists, not in
considering creatures, but in contemplating God. But man's beatitude
does consist somewhat in the right use of creatures, and in
well-ordered love of them: and this I say with regard to the
beatitude of a wayfarer. Hence beatitude relating to contemplation is
not ascribed to knowledge, but to understanding and wisdom, which are
about Divine things.
_______________________

QUESTION 10

OF UNBELIEF IN GENERAL