Doubt — Bontempi, Palladium Theologicum V · from Schola Thomistica
Doubt III: Whether the gift of knowledge is speculative
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Since Science is borne especially toward doing and believing, so that it may pass judgment on these according to truth, St. Thom. and St. Bonav. cap. 3. de dono scientiae assert here that it is primarily speculative: it is nevertheless secondarily practical, because it is also ordered to operation, insofar as it prescribes that charity be begotten and defended in this or that way. Both holy Doctors prove that this gift is at once speculative and practical from St. Greg. 1. Moral. cap. 6., who says: Science in its day makes a banquet, because it makes a fast from the ignorance in the womb of the mind. But the fast of ignorance is not broken except by both science, speculative and practical; for he who has contracted an ignorance of supernatural things by acting perversely must needs expel it not only by knowing rightly, but also by acting well.
Cum Scientia praecipue feratur in agenda, et credenda, ut de ipsis secundum veritatem iudicium ferat, eam esse primario speculativam afferunt hic D. Thom. et D. Bonav. cap. 3. de dono scientiae: est tamen secundario practica, quia etiam ad operationem ordinatur, quatenus charitatem his, aut illis modis gignendam, tuendamque praescribit. Probat uterque Sanctus Doctor, hoc donum speculativum simul esse, et practicum, e D. Greg. 1. Moral. cap. 6. dicente: Scientia in die sua convivium facit, quia in ventre mentis ignorantiae ieiunium facit. Sed ignorantiae ieiunium non solvitur, nisi per utramque scientiam speculativam, et practicam; qui enim rerum supernaturalium ignorantiam perverse agendo contraxit, necesse est, ut non solum recte sciendo, sed et bene agendo eam expellat.
Then, speculation, or practice, of Science is drawn from the condition of the object; but the object of this science, although primarily speculable, is nevertheless in certain respects operable; for it supplies the medium and manner by which the practice of divine love is had; indeed, for this present state it would be in vain unless it illuminated toward the exercise of charity, as the Seraphic Doctor has from Hugh, lib. de vanitate mundi, where he says: In vain does the abundance of divine cognition grow in us, unless the flame of divine love increase in us.
Deinde speculatio, vel praxis Scientiae desumitur a conditione obiecti; sed obiectum huius scientiae, quamvis primario speculabile, est tamen in aliquibus operabile; haec enim praestat medium, et modum, quibus praxis divinae dilectionis habeatur, imo pro hoc statu frustra esset, nisi ad charitatis exercitium illuminaret, ut habet Seraphicus ex Hugone lib. de vanitate mundi, ubi dicit: Frustra in nobis divinae cognitionis abundantia crescit, nisi in nobis divinae dilectionis flamma augescat.
Then, the Gift of science follows the nature of faith; for it also passes judgment on this; but faith, although primarily it does nothing concerning its object, nevertheless, once perfected, works abundantly through charity. Galat. 5.
Deinde Donum scientiae sequitur naturam fidei; de hac enim etiam iudicat; sed fides, licet primario nihil operetur circa suum obiectum, abunde tamen, iam perfecta, operatur per charitatem. Galat. 5.
Finally, to these considerations add that spiritual banquet of science, where the Seraphic Doctor feeds the whole throng at the threefold table of History, Allegory, and Anagoge with most savory and sweetest dishes, through the whole of chapter 3; see them there, for those dishes translated hither would perhaps lose their native savor.
His denique adiice convivium illud spirituale scientiae, ubi ad triplicem mensam Historiae, Allegoriae, et Anagogiae sapidissimis, et dulcissimis ferculis cibat Seraphicus totam turbam, per totum caput 3. ipsorum ibi vide, istinc enim fercula illa huc translata nativum saporem forsan amitterent.