[II-II.q.45.a.1.arg.1] It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above (I-II, 68, 8). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that \"no man makes bad use of the virtues.\" Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is \"earthly, sensual, devilish.\" Therefore wisdom should not be reckoned among the gifts of the Holy Ghost.
\n[II-II.q.45.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod non fuerit conveniens Christum transfigurari. Non enim competit vero corpori ut in diversas figuras mutetur, sed corpori phantastico. Corpus autem Christi non fuit phantasticum, sed verum, ut supra habitum est. Ergo videtur quod transfigurari non debuerit.
\n[II-II.q.45.a.1.arg.2] Further, according to Augustine (De Trin. xii, 14) \"wisdom is the knowledge of Divine things.\" Now that knowledge of Divine things which man can acquire by his natural endowments, belongs to the wisdom which is an intellectual virtue, while the supernatural knowledge of Divine things belongs to faith which is a theological virtue, as explained above (4, 5; I-II, 62, 3). Therefore wisdom should be called a virtue rather than a gift.
\n[II-II.q.45.a.1.arg.2] 2. Præterea, figura est in quarta specie qualitatis; claritas autem est in tertia, cum sit sensibilis qualitas. Assumptio ergo claritatis a Christo transfiguratio dici non debet.
\n[II-II.q.45.a.1.arg.3] Further, it is written (Job 28:28): \"Behold the fear of the Lord, that is wisdom, and to depart from evil, that is understanding.\" And in this passage according to the rendering of the Septuagint which Augustine follows (De Trin. xii, 14; xiv, 1) we read: \"Behold piety, that is wisdom.\" Now both fear and piety are gifts of the Holy Ghost. Therefore wisdom should not be reckoned among the gifts of the Holy Ghost, as though it were distinct from the others.
\n[II-II.q.45.a.1.arg.3] 3. Præterea, corporis gloriosi sunt quatuor dotes, ut infra dicetur; scilicet impassibilitas, agilitas, subtilitas et claritas. Non ergo debuit transfigurari magis secundum assumptionem claritatis, quam secundum assumptionem aliarum dotium.
\n[II-II.q.45.a.1.sc] It is written (Isaiah 11:2): \"The Spirit of the Lord shall rest upon Him; the spirit of wisdom and of understanding.\"
\n[II-II.q.45.a.1.sc] Sed contra est quod dicitur Matth., xvii, 2, quod Jesus transfiguratus est ante tres discipulorum suorum.
\n[II-II.q.45.a.1.co] According to the Philosopher (Metaph. i: 2), it belongs to wisdom to consider the highest cause. By means of that cause we are able to form a most certain judgment about other causes, and according thereto all things should be set in order. Now the highest cause may be understood in two ways, either simply or in some particular genus. Accordingly he that knows the highest cause in any particular genus, and by its means is able to judge and set in order all the things that belong to that genus, is said to be wise in that genus, for instance in medicine or architecture, according to 1 Corinthians 3:10: \"As a wise architect, I have laid a foundation.\" On the other hand, he who knows the cause that is simply the highest, which is God, is said to be wise simply, because he is able to judge and set in order all things according to Divine rules.
\nNow man obtains this judgment through the Holy Ghost, according to 1 Corinthians 2:15: \"The spiritual man judgeth all things,\" because as stated in the same chapter (1 Corinthians 2:10), \"the Spirit searcheth all things, yea the deep things of God.\" Wherefore it is evident that wisdom is a gift of the Holy Ghost.
\n[II-II.q.45.a.1.co] Respondeo dicendum, quod Dominus discipulis suis prænuntiata sua passione, induxerat eos ad suæ passionis sequelam. Oportet autem, ad hoc quod aliquis directe procedat in via, quod finem aliqualiter præcognoscat; sicut sagittator non recte jaciet sagittam, nisi prius signum prospexerit in quod jaciendum est. Unde et Thomas dixit, Joan., xiv, 5: Domine, nescimus quo vadis: et quo modo possumus viam scire? Et hoc præcipue necessarium est, quando via est difficilis et aspera, et iter laboriosum, finis vero jucundus. Christus autem per suam passionem ad hoc pervenit ut gloriam obtineret non solum animæ, quam habuit a principio suæ conceptionis, sed etiam corporis, secundum illud Luc., ult., 26, Hæc oportuit pati Christum et ita intrare in gloriam suam; ad quam etiam perducit eos qui vestigia suæ passionis sequuntur, secundum illud Act., xiv, 24: Per multas tribulationes oportet nos intrare in regnum cælorum*. Et ideo conveniens fuit ut discipulis suis gloriam suæ claritatis ostenderet, quod est ipsum transfigurari, cui suos configurabit, secundum illud Philipp., 11, 21, Reformabit corpus humilitatis nostræ configuratum corpori claritatis suæ. Unde Beda dicit Super Marc.: « Pia provisione factum est ut contemplatione semper manentis gaudii ad breve tempus delibata, fortius adversa tolerarent. »
\n[II-II.q.45.a.1.ad.1] A thing is said to be good in two senses: first in the sense that it is truly good and simply perfect, secondly, by a kind of likeness, being perfect in wickedness; thus we speak of a good or a perfect thief, as the Philosopher observes (Metaph. v, text. 21). And just as with regard to those things which are truly good, we find a highest cause, namely the sovereign good which is the last end, by knowing which, man is said to be truly wise, so too in evil things something is to be found to which all others are to be referred as to a last end, by knowing which, man is said to be wise unto evil doing, according to Jeremiah 4:22: \"They are wise to do evils, but to do good they have no knowledge.\" Now whoever turns away from his due end, must needs fix on some undue end, since every agent acts for an end. Wherefore, if he fixes his end in external earthly things, his \"wisdom\" is called \"earthly,\" if in the goods of the body, it is called \"sensual wisdom,\" if in some excellence, it is called \"devilish wisdom\" because it imitates the devil's pride, of which it is written (Job 41:25): \"He is king over all the children of pride.\"
\n[II-II.q.45.a.1.ad.1] Ad primum ergo dicendum, quod, sicut Hieronymus dicit Super xvii Matth., v. 2, col. 124, t. 7: « Nemo putet Christum, per hoc quod transfiguratus dicitur, pristinam formam et faciem perdidisse, vel amisisse corporis veritatem, et assumpsisse corpus spirituale vel aereum; sed quomodo transformatus sit, Evangelista demonstrat, dicens: Resplenduit facies ejus sicut sol; vestimenta autem ejus facta sunt alba sicut nix. Ubi splendor faciei ostenditur et candor describitur vestium; non substantia tollitur, sed gloria commutatur. »
\n[II-II.q.45.a.1.ad.2] The wisdom which is called a gift of the Holy Ghost, differs from that which is an acquired intellectual virtue, for the latter is attained by human effort, whereas the latter is \"descending from above\" (James 3:15). On like manner it differs from faith, since faith assents to the Divine truth in itself, whereas it belongs to the gift of wisdom to judge according to the Divine truth. Hence the gift of wisdom presupposes faith, because \"a man judges well what he knows\" (Ethic. i, 3).
\n[II-II.q.45.a.1.ad.2] Ad secundum dicendum, quod figura circa extremitatem corporis consideratur; est enim figura quæ termino vel terminis comprehenditur. Et ideo omnia illa, quæ circa extremitatem corporis considerantur, ad figuram quodammodo pertinere videntur. Sicut autem color, ita et claritas corporis non transparentis in ejus superficie attenditur. Et ideo assumptio claritatis transfiguratio dicitur.
\n[II-II.q.45.a.1.ad.3] Just as piety which pertains to the worship of God is a manifestation of faith, in so far as we make profession of faith by worshipping God, so too, piety manifests wisdom. For this reason piety is stated to be wisdom, and so is fear, for the same reason, because if a man fear and worship God, this shows that he has a right judgment about Divine things.
\n[II-II.q.45.a.1.ad.3] Ad tertium dicendum, quod inter prædictas quatuor dotes sola claritas est qualitas ipsius personæ in seipsa; aliæ vero tres dotes non percipiuntur nisi in aliquo actu, vel motu, seu passione. Ostendit igitur Christus in seipso aliqua illarum trium dotium indicia, puta agilitatis, cum supra undas maris ambulavit; subtilitatis, quando de clauso utero virginis exivit; impassibilitatis, quando de manibus Judæorum vel præcipitare, vel lapidare eum volentium illæsus evasit. Nec tamen propter illas transfiguratus dicitur, sed propter solam claritatem, quae pertinet ad aspectum personæ ipsius.
\n[II-II.q.45.a.3.arg.1] It would seem that wisdom is not practical but merely speculative. For the gift of wisdom is more excellent than the wisdom which is an intellectual virtue. But wisdom, as an intellectual virtue, is merely speculative. Much more therefore is wisdom, as a gift, speculative and not practical.
\n[II-II.q.45.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod non convenienter inducti fuerint testes transfigurationis. Unusquisque enim maxime potest perhibere testimonium de notis. Sed qualis esset futura gloria tempore transfigurationis Christi, nulli homini per experimentum erat adhuc notum, sed solis angelis. Ergo testes transfigurationis magis debuerunt esse angeli quam homines.
\n[II-II.q.45.a.3.arg.2] Further, the practical intellect is about matters of operation which are contingent. But wisdom is about Divine things which are eternal and necessary. Therefore wisdom cannot be practical.
\n[II-II.q.45.a.3.arg.2] 2. Præterea, testes veritatis non decet aliqua fictio, sed veritas. Moyses autem et Elias non ibi vere affuerunt, sed imaginarie; dicit enim quædam Glossa Super illud Luc., ix, Erant autem Moyses et Elias: « Sciendum est, non corpora, vel animas Moysi et Eliæ ibi apparuisse, sed in subjecta creatura illa corpora fuisse formata. Potest etiam credi, angelico ministerio hoc factum esse, ut angeli eorum personas assumerent. » Non ergo videtur quod fuerint convenienter testes.
\n[II-II.q.45.a.3.arg.3] Further, Gregory says (Moral. vi, 37) that \"in contemplation we seek the Beginning which is God, but in action we labor under a mighty bundle of wants.\" Now wisdom regards the vision of Divine things, in which there is no toiling under a load, since according to Wisdom 8:16, \"her conversation hath no bitterness, nor her company any tediousness.\" Therefore wisdom is merely contemplative, and not practical or active.
\n[II-II.q.45.a.3.arg.3] 3. Præterea, Act., x, 43, dicitur quod Hæc habentur in Glossa ordin., col. 280, t. 2. Librum De mirabilibus S. Scripturæ a quadam Hiberno, nec ante annum 660, scriptum fuisse critici jam suspicantur: in quo tamen non expresse leguntur quæ refert de Moyse dicendum est? utrum in corpore iterum ad hanc ostensionem aderat; an ex aere simulatum, sicut Samuel Christo omnes prophetæ testimonium perhibent. Ergo non soli Moyses et Elias debuerunt adesse tamquam testes, sed etiam omnes prophetæ.
\n[II-II.q.45.a.3.sc] It is written (Colossians 4:5): \"Walk with wisdom towards them that are without.\" Now this pertains to action. Therefore wisdom is not merely speculative, but also practical.
\n[II-II.q.45.a.3.sc] Sed contra est quod dicitur ad Coloss., iv, 5: In sapientia ambulate ad eos qui foris sunt. Hoc autem pertinet ad actionem. Ergo sapientia non est solum speculativa, sed etiam practica.
\n[II-II.q.45.a.3.co] As Augustine says (De Trin. xii, 14), the higher part of the reason is the province of wisdom, while the lower part is the domain of knowledge. Now the higher reason according to the same authority (De Trin. xii, 7) \"is intent on the consideration and consultation of the heavenly,\" i.e. Divine, \"types\" [Cf. I, 79, 09; I-II, 74, 7]; it considers them, in so far as it contemplates Divine things in themselves, and it consults them, in so far as it judges of human acts by Divine things, and directs human acts according to Divine rules.
\nAccordingly wisdom as a gift, is not merely speculative but also practical.
\n[II-II.q.45.a.3.co] Respondeo dicendum, quod Christus transfigurari voluit, ut gloriam suam hominibus ostenderet, et ad eam desiderandam homines provocaret, sicut supra dictum est. Ad gloriam autem æternæ beatitudinis adducuntur homines per Christum, non solum qui post eum fuerunt, sed etiam qui eum præcesserunt. Unde, eo ad passionem properante, tam turbæ quæ sequebantur, quam quæ præcedebant, ei clamabant Hosanna, ut dicitur Matth., xxi, quasi salutem ab eo petentes. Et ideo conveniens fuit ut de præcedentibus ipsum testes adessent, scilicet Moyses et Elias; et de sequentibus ipsum, scilicet Petrus, et Jacobus, et Joannes, ut in ore duorum vel trium testium staret hoc verbum.
\n[II-II.q.45.a.3.ad.1] The higher a virtue is, the greater the number of things to which it extends, as stated in De Causis, prop. x, xvii. Wherefore from the very fact that wisdom as a gift is more excellent than wisdom as an intellectual virtue, since it attains to God more intimately by a kind of union of the soul with Him, it is able to direct us not only in contemplation but also in action.
\n[II-II.q.45.a.3.ad.1] Ad primum ergo dicendum, quod Christus per suam transfigurationem manifestavit discipulis corporis gloriam, quæ ad solos homines pertinet. Et ideo conveniens non angeli, sed homines ad hoc pro testibus inducuntur.
\n[II-II.q.45.a.3.ad.2] Divine things are indeed necessary and eternal in themselves, yet they are the rules of the contingent things which are the subject-matter of human actions.
\n[II-II.q.45.a.3.ad.2] Ad secundum dicendum, quod Glossa illa dicitur esse sumpta, ex libro qui intitulatur: De mirabilibus sacræ Scripturæ; qui non est liber authenticus, sed falso adscrititur Augustino. Et ideo illi Glossæ non est standum. Dicit enim expresse Hieronymus, Super xvii Matth., v. 3, col. 122, t. 7: « Considerandum est quod Scribis et Pharisæis de cælo signa poscentibus, dare noluit; hic vero, ut Apostolorum augeat fidem, dat signum de cælo, Elia inde descendente, quo conscenderat, et Moyse ab inferis resurvisus est, habitum fingebat?... De qua quaestione auctores non differenter dicunt, quod dum Dominus cum tribus discipulis suis, et Elias, non cum imaginatis sed veris corporibus convenisse non dubitantur, et ipse Moyses in suo vero corpore de sepulcro resumpto videtur. lib. III, c. xi, col. 2198, t. 3. gente. » Quod non est sic intelligendum, quasi anima Moysi suum corpus resumpserit; sed quod anima ejus apparuit per aliquod corpus assumptum, sicut angeli apparent. Elias autem apparuit in proprio corpore, non quidem de cælo empyreo allato, sed de aliquo eminenti loco, quo fuerat in curru igneo raptus.
\n[II-II.q.45.a.3.ad.3] A thing is considered in itself before being compared with something else. Wherefore to wisdom belongs first of all contemplation which is the vision of the Beginning, and afterwards the direction of human acts according to the Divine rules. Nor from the direction of wisdom does there result any bitterness or toil in human acts; on the contrary the result of wisdom is to make the bitter sweet, and labor a rest.
\n[II-II.q.45.a.3.ad.3] Ad tertium dicendum, quod, sicut Chrysostomus dicit Super Matth., hom. LVII, Moyses et Elias in medium adducuntur propter multas rationes. Prima est hæc, « quia enim turbæ dicebant eum esse Eliam vel Jeremiam, aut unum ex prophetis, capita prophetarum secum ducit, ut saltem hinc appareat differentia servorum et Domini. » Secunda ratio est, « quia Moyses legem dedit, Elias pro gloria Domini æmulator fuit: unde per hoc quod simul cum Christo apparent, excluditur calumnia Judæorum accusantium Christum, tamquam transgressorem legis et blasphemum, Deisibi gloriam usurpantem. » Tertia ratio est, « ut ostendat se habere potestatem mortis et vitæ, et esse judicem mortuorum et vivorum, per hoc quod Moysen jam mortuum, et Eliam adhuc viventem secum ducit. » Quarta ratio est, quia, sicut Lucas dicit, « loquebantur cum eo de excessu, quem completurus erat in Jerusalem, » id est, de passione, et morte sua. Et ideo ut supra hoc discipulorum animos confirmaret, « inducit eos in medium, qui se morti exposuerunt pro Deo: nam Moyses cum periculo mortis se obtulit Pharaoni, Elias vero regi Achab. » Quinta ratio est, quia volebat ut discipuli sui « æmularentur Moysi mansuetudinem, et zelum Eliæ. » Sextam rationem addidit Hilarius, cap. xvii In Matth., §2, col. 1014, t. 1, ut ostenderet scilicet se per legem, quam dedit Moyses, et per prophetas, inter quos fuit Elias præcipuus, esse prædicatum.
\n[II-II.q.45.a.4.arg.1] It would seem that wisdom can be without grace and with mortal sin. For saints glory chiefly in such things as are incompatible with mortal sin, according to 2 Corinthians 1:12: \"Our glory is this, the testimony of our conscience.\" Now one ought not to glory in one's wisdom, according to Jeremiah 9:23: \"Let not the wise man glory in his wisdom.\" Therefore wisdom can be without grace and with mortal sin.
\n[II-II.q.45.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod inconvenienter auditum fuerit testimonium paternæ vocis, Matth., xvii, 5, dicentis: Hic est filius meus dilectus. Quia, ut dicitur Job, xxxiii, 14: Semel loquitur Deus, et secundo id ipsum non repetit. Sed in baptismo hoc ipsum paterna vox fuerat protestata. Non ergo fuit conveniens quod hoc iterum protesta-tur in transfiguratione.
\n[II-II.q.45.a.4.arg.2] Further, wisdom denotes knowledge of Divine things, as stated above (Article 1). Now one in mortal sin may have knowledge of the Divine truth, according to Romans 1:18: \"(Those men that) detain the truth of God in injustice.\" Therefore wisdom is compatible with mortal sin.
\n[II-II.q.45.a.4.arg.2] 2. Præterea, in baptismo simul cum voce paterna affuit Spiritus sanctus in specie columbæ; quod in transfiguratione factum non fuit. Non ergo conveniens videtur fuisse Patris protestatio.
\n[II-II.q.45.a.4.arg.3] Further, Augustine says (De Trin. xv, 18) while speaking of charity: \"Nothing surpasses this gift of God, it is this alone that divides the children of the eternal kingdom from the children of eternal perdition.\" But wisdom is distinct from charity. Therefore it does not divide the children of the kingdom from the children of perdition. Therefore it is compatible with mortal sin.
\n[II-II.q.45.a.4.arg.3] 3. Præterea, Christus docere incæpit post baptismum, et tamen in baptismo vox Patris ad eum audiendum homines non induxerat. Ergo nec in transfiguratione inducere debuit.
\n[II-II.q.45.a.4.sc] It is written (Wisdom 1:4): \"Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins.\"
\n[II-II.q.45.a.4.sc] Sed contra est quod dicitur Sap., 1, 4: In malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.
\n[II-II.q.45.a.4.co] The wisdom which is a gift of the Holy Ghost, as stated above (Article 1), enables us to judge aright of Divine things, or of other things according to Divine rules, by reason of a certain connaturalness or union with Divine things, which is the effect of charity, as stated above (2; 23, 5). Hence the wisdom of which we are speaking presupposes charity. Now charity is incompatible with mortal sin, as shown above (Question 24, Article 12). Therefore it follows that the wisdom of which we are speaking cannot be together with mortal sin.
\n[II-II.q.45.a.4.co] Respondeo dicendum, quod adoptio filiorum Dei est per quamdam conformitatem imaginis ad Filium Dei naturalem. Quod quidem fit dupliciter: primo quidem fit per gratiam viæ, quæ est conformitas imperfecta; secundo, per gloriam patriæ, quæ erit conformitas perfecta, secundum illud I Joan., iii, 2: Nunc filii Dei sumus; et nondum apparuit quid erimus: scimus quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Quia igitur gratiam per baptismum consequimur, in transfiguratione autem præmonstrata est claritas futuræ gloriæ, ideo tam in baptismo quam in transfiguratione conveniens fuit manifestari naturalem Christi filiationem testimonio Patris; quia solus est perfecte conscius illius perfectæ gerationis simul cum Filio et Spiritu sancto.
\n[II-II.q.45.a.4.ad.1] These words are to be understood as referring to worldly wisdom, or to wisdom in Divine things acquired through human reasons. On such wisdom the saints do not glory, according to Proverbs 30:2: \"The wisdom of men is not with Me\": But they do glory in Divine wisdom according to 1 Corinthians 1:30: \"(Who) of God is made unto us wisdom.\"
\n[II-II.q.45.a.4.ad.1] Ad primum ergo dicendum, quod illud verbum referendum est ad æternam Dei locutionem, qua Deus Pater Verbum unicum protulit sibi coæternum. Et tamen potest dici quod licet idem corporali voce Deus bis 4 protulerit, non tamen propter idem, sed ad ostendendum diversum modum quo homines participare possunt similitudinem filiationis æternæ.
\n[II-II.q.45.a.4.ad.2] This argument considers, not the wisdom of which we speak but that which is acquired by the study and research of reason, and is compatible with mortal sin.
\n[II-II.q.45.a.4.ad.2] Ad secundum dicendum, quod, sicut in baptismo, ubi declaratum fuit mysterium primæ regenerationis, ostensa est operatio totius Trinitatis, per hoc quod fuit ibi Filius incarnatus, apparuit Spiritus sanctus in specie columbæ, et Pater fuit ibi declaratus in voce; ita etiam in transfiguratione quæ est sacramentum secundæ regenerationis, tota Trinitas apparuit, Pater in voce, Filius in homine, Spiritus sanctus in nube clara: quia sicut in baptismo dat innocentiam, quæ per simplicitatem columbæ designatur, ita in resurrectione dabit electis suis claritatem gloriæ et refrigerium ab omni malo, quæ designantur in nube lucida.
\n[II-II.q.45.a.4.ad.3] Although wisdom is distinct from charity, it presupposes it, and for that very reason divides the children of perdition from the children of the kingdom.
\n[II-II.q.45.a.4.ad.3] Ad tertium dicendum, quod Christus venerat gratiam actualiter dare, gloriam vero promittere verbo. Et ideo convenienter in transfiguratione inducuntur homines ut ipsum audiant, non autem in baptismo.
\n[II-II.q.45.a.5.arg.1] It would seem that wisdom is not in all who have grace. For it is more to have wisdom than to hear wisdom. Now it is only for the perfect to hear wisdom, according to 1 Corinthians 2:6: \"We speak wisdom among the perfect.\" Since then not all who have grace are perfect, it seems that much less all who have grace have wisdom.
\n[II-II.q.45.a.5.arg.1] Ad quintum sic proceditur. 4. Videtur quod sapientia non sit in omnibus habentibus gratiam. Majus enim est sapientiam habere quam sapientiam audire. Sed solum perfectorum est sapientiam audire, secundum illud I ad Cor., 11, 6: Sapientiam loquimur inter perfectos. Cum ergo non omnes habentes gratiam sint perfecti, videur quod multo minus omnes habentes gratiam habeant sapientiam.
\n[II-II.q.45.a.5.arg.2] Further, \"The wise man sets things in order,\" as the Philosopher states (Metaph. i, 2): and it is written (James 3:17) that the wise man \"judges without dissimulation [Vulgate: 'The wisdom that is from above . . . is . . . without judging, without dissimulation']\". Now it is not for all that have grace, to judge, or put others in order, but only for those in authority. Therefore wisdom is not in all that have grace.
\n[II-II.q.45.a.5.arg.2] 2. Præterea, « sapientis est ordinare, » ut Philosophus dicit in I Metaph., cap. 11; et Jac., 11, 17, dicitur, quod est judicans sine simulatione. Sed non omnium habentium gratiam est de aliis judicare, aut alios ordinare, sed solum prælatorum. Ergo non omnium habentium gratiam est habere sapientiam.
\n[II-II.q.45.a.5.arg.3] Further, \"Wisdom is a remedy against folly,\" as Gregory says (Moral. ii, 49). Now many that have grace are naturally foolish, for instance madmen who are baptized or those who without being guilty of mortal sin have become insane. Therefore wisdom is not in all that have grace.
\n[II-II.q.45.a.5.arg.3] 3. Præterea, « sapientia datur contra stultitiam, » ut Gregorius dicit in II Moral., cap. xlix, § 77, col. 592, t. 4. Sed multi habentes gratiam sunt naturaliter stulti, ut patet de amentibus baptizatis, vel qui postmodum sine peccato in amentiam incidunt. Ergo non in omnibus habentibus gratiam est sapientia.
\n[II-II.q.45.a.5.sc] Whoever is without mortal sin, is beloved of God; since he has charity, whereby he loves God, and God loves them that love Him (Proverbs 8:17). Now it is written (Wisdom 7:28) that \"God loveth none but him that dwelleth with wisdom.\" Therefore wisdom is in all those who have charity and are without mortal sin.
\n[II-II.q.45.a.5.sc] Sed contra est quod quicumque est sine peccato mortali, diligitur a Deo, quia charitatem habet, qua Deum diligit; Deus autem diligentes se diligit, ut dicitur Prov., viii. Sed Sap., vii, 28, dicitur quod neminem diligit Deus nisi eum qui cum sapientia inhabitat. Ergo in omnibus habentibus gratiam sine peccato mortali existentibus est sapientia.
\n[II-II.q.45.a.5.co] The wisdom of which we are speaking, as stated above (Article 4), denotes a certain rectitude of judgment in the contemplation and consultation of Divine things, and as to both of these men obtain various degrees of wisdom through union with Divine things. For the measure of right judgment attained by some, whether in the contemplation of Divine things or in directing human affairs according to Divine rules, is no more than suffices for their salvation. This measure is wanting to none who is without mortal sin through having sanctifying grace, since if nature does not fail in necessaries, much less does grace fail: wherefore it is written (1 John 2:27): \"(His) unction teacheth you of all things.\"
\nSome, however, receive a higher degree of the gift of wisdom, both as to the contemplation of Divine things (by both knowing more exalted mysteries and being able to impart this knowledge to others) and as to the direction of human affairs according to Divine rules (by being able to direct not only themselves but also others according to those rules). This degree of wisdom is not common to all that have sanctifying grace, but belongs rather to the gratuitous graces, which the Holy Ghost dispenses as He will, according to 1 Corinthians 12:8: \"To one indeed by the Spirit is given the word of wisdom,\" etc.
\n[II-II.q.45.a.5.co] Respondeo dicendum, quod sapientia de qua loquimur, sicut dictum est, importat quamdam rectitudinem judicii circa divina et conspicienda, et consulenda; et quantum ad utrumque ex unione ad divina secundum diversos gradus aliqui sapientiam sortiuntur. Quidam enim tantum sortiuntur de recto judicio tam in contemplatione divinorum, quam etiam in ordinatione rerum humanarum secundum divinas regulas, quantum est necessarium ad salutem; et hoc nulli deest sine peccato mortali existenti per gratiam gratum facientem; quia si natura non deficit in necessariis, multo minus gratia. Unde dicitur I Joan., ii, 27: Unctio docet vos de omnibus. Quidam autem altiori gradu percipiunt sapientiae donum, et quantum ad contemplationem divinorum, inquantum scilicet altiora quædam mysteria et cognoscunt, et aliis manifestare possunt; et etiam quantum ad directionem humanorum secundum regulas divinas, inquantum possunt secundum eas non solum seipsos, sed etiam alios ordinare; et iste gradus sapientiae non est communis omnibus habentibus gratiam gratum facientem, sed magis pertinet ad gratias gratis datas, quas Spiritus sanctus distribuit prout vult, secundum illud I ad Corinth., xii, 8: Alii datur per spiritum sermo sapientiae, etc.
\n[II-II.q.45.a.5.ad.1] The Apostle speaks there of wisdom, as extending to the hidden mysteries of Divine things, as indeed he says himself (2 Corinthians 1:7): \"We speak the wisdom of God in a mystery, a wisdom which is hidden.\"
\n[II-II.q.45.a.5.ad.1] Ad primum ergo dicendum, quod Apostolus loquitur ibi de sapientia, secundum quod se extendit ad occulta mysteria divinorum, sicut et ibidem dicitur: Loquimur Dei sapientiam in mysterio, quæ abscondita est.
\n[II-II.q.45.a.5.ad.2] Although it belongs to those alone who are in authority to direct and judge other men, yet every man is competent to direct and judge his own actions, as Dionysius declares (Ep. ad Demophil.).
\n[II-II.q.45.a.5.ad.2] Ad secundum dicendum, quod quamvis ordinare alios homines et de eis judicare pertineat ad solos prælatos; tamen ordinare proprios actus, et de eis judicare pertinet ad unumquemque, ut patet per Dionysium, in Epist. ad Demophilum, § 3 et 4, col. 1094, t. 1.
\n[II-II.q.45.a.5.ad.3] Baptized idiots, like little children, have the habit of wisdom, which is a gift of the Holy Ghost, but they have not the act, on account of the bodily impediment which hinders the use of reason in them.
\n[II-II.q.45.a.5.ad.3] Ad tertium dicendum, quod amentes baptizati, sicut et pueri, habent quidem habitum sapientiae, secundum quod est donum Spiritus sancti; sed non habent actum, propter impedimentum corporale, quo impeditur in eis usus rationis.
\n[II-II.q.45.a.6.arg.1] It seems that the seventh beatitude does not correspond to the gift of wisdom. For the seventh beatitude is: \"Blessed are the peacemakers, for they shall be called the children of God.\" Now both these things belong to charity: since of peace it is written (Psalm 118:165): \"Much peace have they that love Thy law,\" and, as the Apostle says (Romans 5:5), \"the charity of God is poured forth in our hearts by the Holy Ghost Who is given to us,\" and Who is \"the Spirit of adoption of sons, whereby we cry: Abba [Father]\" (Romans 8:15). Therefore the seventh beatitude ought to be ascribed to charity rather than to wisdom.
\n[II-II.q.45.a.6.arg.1] Ad sextum sic proceditur. 4. Videtur quod septima beatitudo non respondeat dono sapientiae. Septima enim beatitudo est: Beati pacifici, quoniam filii Dei vocabuntur. Utrumque autem horum pertinet immediate ad charitatem: nam de pace dicitur in psal. cxviii, 165: Pax multa diligentibus legem tuam: et ut Apostolus dicit Rom., v, 5: Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis; qui quidem est spiritus adoptionis filiorum, in quo clamamus: Abba Pater, ut dicitur Rom., viii, 15. Ergo septima beatitudo magis debet attribui charitati quam sapientiae.
\n[II-II.q.45.a.6.arg.2] Further, a thing is declared by its proximate effect rather than by its remote effect. Now the proximate effect of wisdom seems to be charity, according to Wisdom 7:27: \"Through nations she conveyeth herself into holy souls; she maketh the friends of God and prophets\": whereas peace and the adoption of sons seem to be remote effects, since they result from charity, as stated above (Question 29, Article 3). Therefore the beatitude corresponding to wisdom should be determined in respect of the love of charity rather than in respect of peace.
\n[II-II.q.45.a.6.arg.2] 2. Præterea, unumquodque magis manifestatur per proximum effectum quam per remotum. Sed proximus effectus sapientiae videtur esse charitas, secundum illud Sap., viii, 27: Per nationes in animas sanctas se transfert; amicos Dei et prophetas constituit. Pax autem et adoptio filiorum videntur esse remoti effectus, cum procedant ex charitate, ut dictum est. Ergo beatitudo sapientiae respondens, deberet magis determinari secundum dilectionem charitatis quam secundum pacem.
\n[II-II.q.45.a.6.arg.3] Further, it is written (James 3:17): \"The wisdom, that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, judging without dissimulation [Vulgate: 'without judging, without dissimulation'].\" Therefore the beatitude corresponding to wisdom should not refer to peace rather than to the other effects of heavenly wisdom.
\n[II-II.q.45.a.6.arg.3] 3. Præterea, Jacobi, iii, 17, dicitur: Quæ desursum est sapientia, primum quidem pudica est, deinde autem pacifica, modesta, suadibilis, bonis consentiens, plena misericordia et fructibus bonis, judicans* sine simulatione. Beatitudo ergo correspondens sapientiae, non magis debuit accipi secundum pacem quam secundum alias effectus cælestis sapientiae.
\n[II-II.q.45.a.6.sc] Augustine says (De Serm. Dom. in Monte i, 4) that \"wisdom is becoming to peacemakers, in whom there is no movement of rebellion, but only obedience to reason.\"
\n[II-II.q.45.a.6.sc] Sed contra est quod Augustinus dicit in lib. I De sermone Domini in monte, cap. iv, col. 1235, t. 3, quod « sapientia convenit pacificis, in quibus nullus motus est rebellis, sed obtemperans rationi. »
\n[II-II.q.45.a.6.co] The seventh beatitude is fittingly ascribed to the gift of wisdom, both as to the merit and as to the reward. The merit is denoted in the words, \"Blessed are the peacemakers.\" Now a peacemaker is one who makes peace, either in himself, or in others: and in both cases this is the result of setting in due order those things in which peace is established, for \"peace is the tranquillity of order,\" according to Augustine (De Civ. Dei xix, 13). Now it belongs to wisdom to set things in order, as the Philosopher declares (Metaph. i, 2), wherefore peaceableness is fittingly ascribed to wisdom. The reward is expressed in the words, \"they shall be called the children of God.\" Now men are called the children of God in so far as they participate in the likeness of the only-begotten and natural Son of God, according to Romans 8:29, \"Whom He foreknew . . . to be made conformable to the image of His Son,\" Who is Wisdom Begotten. Hence by participating in the gift of wisdom, man attains to the sonship of God.
\n[II-II.q.45.a.6.co] Respondeo dicendum, quod septima beatitudo congrue adaptatur dono sapientiae et quantum ad meritum, et quantum ad præmium. Ad meritum quidem pertinet quod dicitur: Beati pacifici. Pacifici autem dicuntur Nicolaï legit: « in mysterio absconditam. » — Plenius in textu D. Augustini. quasi pacem facientes vel in seipsis, vel etiam in aliis; quorum utrumque contingit per hoc quod ea in quibus pax constituitur ad debitum ordinem rediguntur; nam « pax est tranquillitas ordinis, » ut Augustinus dicit, XIX De civit. Dei, cap. xiii, col. 640, t. 7. Ordinare autem pertinet ad sapientiam, ut patet per Philosophum in principio Metaph., cap. 11. Et ideo esse pacificum convenienter attribuitur sapientiae. Ad prae-mium autem pertinet quod dicitur: Filii Dei vocabuntur. Dicuntur autem aliqui filii Dei, inquantum participant similitudinem Filii unigeniti, et naturalis, secundum illud Rom., viii, 29: Quos praescivit conformes fieri imaginis Filii sui; qui quidem est sapientia genita. Et ideo participando donum sapientiae, ad Dei filiationem homo pertin-git.
\n[II-II.q.45.a.6.ad.1] It belongs to charity to be at peace, but it belongs to wisdom to make peace by setting things in order. Likewise the Holy Ghost is called the \"Spirit of adoption\" in so far as we receive from Him the likeness of the natural Son, Who is the Begotten Wisdom.
\n[II-II.q.45.a.6.ad.1] Ad primum ergo dicendum, quod charitatis est habere pacem; sed facere pacem est sapientiae ordinantis. Similiter etiam Spiritus sanctus intantum dicitur spiritus adoptionis, inquantum per eum datur nobis similitudo Filii naturalis, qui est genita sapientia.
\n[II-II.q.45.a.6.ad.2] These words refer to the Uncreated Wisdom, which in the first place unites itself to us by the gift of charity, and consequently reveals to us the mysteries the knowledge of which is infused wisdom. Hence, the infused wisdom which is a gift, is not the cause but the effect of charity.
\n[II-II.q.45.a.6.ad.2] Ad secundum dicendum, quod illud est intelligendum de sapientia increata, quæ primo se nobis unit per donum charitatis, et ex hoc revelat nobis mysteria, quorum cognitio est sapientia infusa. Et ideo sapientia infusa, quæ est donum, non est causa charitatis, sed magis effectus.
\n[II-II.q.45.a.6.ad.3] As stated above (Article 3) it belongs to wisdom, as a gift, not only to contemplate Divine things, but also to regulate human acts. Now the first thing, to be effected in this direction of human acts is the removal of evils opposed to wisdom: wherefore fear is said to be \"the beginning of wisdom,\" because it makes us shun evil, while the last thing is like an end, whereby all things are reduced to their right order; and it is this that constitutes peace. Hence James said with reason that \"the wisdom that is from above\" (and this is the gift of the Holy Ghost) \"first indeed is chaste,\" because it avoids the corruption of sin, and \"then peaceable,\" wherein lies the ultimate effect of wisdom, for which reason peace is numbered among the beatitudes. As to the things that follow, they declare in becoming order the means whereby wisdom leads to peace. For when a man, by chastity, avoids the corruption of sin, the first thing he has to do is, as far as he can, to be moderate in all things, and in this respect wisdom is said to be modest. Secondly, in those matters in which he is not sufficient by himself, he should be guided by the advice of others, and as to this we are told further that wisdom is \"easy to be persuaded.\" These two are conditions required that man may be at peace with himself. But in order that man may be at peace with others it is furthermore required, first that he should not be opposed to their good; this is what is meant by \"consenting to the good.\" Secondly, that he should bring to his neighbor's deficiencies, sympathy in his heart, and succor in his actions, and this is denoted by the words \"full of mercy and good fruits.\" Thirdly, he should strive in all charity to correct the sins of others, and this is indicated by the words \"judging without dissimulation [Vulgate: 'The wisdom that is from above . . . is . . . without judging, without dissimulation'],\" lest he should purpose to sate his hatred under cover of correction.
\nThe Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
\n[II-II.q.45.a.6.ad.3] Ad tertium dicendum, quod, sicut jam dictum est, ad sapientiam, secundum quod est donum, pertinet non solum contemplari divina, sed etiam regulare humanos actus. In qua quidem directione primo occurrit remotio a malis, quæ contrariantur sapientiae; unde et timor dicitur esse initium sapientiae, inquantum facit recedere a malis; ultimum autem est sicut finis, quo omnia 1 Sic cod.; et sensus est: « ne intendat explere odium praecedens correctionem. » In etc. Septima beatitudo optatur dono sapientiae. « Cordi enim pacifico revelat Dominus sacra sua. Gustate, et videte quoniam suavis est Dominus, Ps. xxxiii. Sapientiam scribæ in tempore vacuitatis, et qui minoratur actu sapientiam percipiet, Eccli., xxxviii, 25. » Hugo a Sancto Charo, Sup. cap. v Matth. Stultitia est privatio sive defectus sapientiae. « Stultitia est cum malum cognitum non vitatur. » Hugo. — « Stultitia est in factis dictisque per ignorantiam recti ac boni erratio. » Lactantius, De vera justitia. — « Multa incommoda in vita quæ sapientes ad debitum ordinem redigantur; quod pertinet ad rationem pacis. Et ideo convenienter Jacobus dicit, quod sapientia quæ desur-sum est, quæ est donum Spiritus sancti, primum est pudica, quasi vitans corruptelas peccati; deinde autem pacifica, quod est finalis effectus sapientiae, propter quod po-nitur beatitudo. Jam vero omnia quæ sequuntur, manifestant ea per quæ sapientia ad pacem perducit, et ordine congruo. Nam homini per pudicitiam a corruptelis recedenti primo occurrit quod, quantum ex se potest, modum in omnibus teneat; et quantum ad hoc dicitur modesta. Secundo, ut in his in quibus ipse sibi non sufficit, aliorum monitis acquiescat; et quantum ad hoc sub-dit, suadibilis. Et hæc duo pertinent ad hoc quod homo consequatur pacem in seipso. Sed ulterius ad hoc quod homo sit pacificus etiam aliis, primo requiritur ut bonis eorum non repugnet; et hoc est quod dicit: Bonis consentiens. Secundo quod defectibus proximi et compatiatur in affectu, et subveniat in effectu; et hoc est quod dicit: Plena misericordia et fructibus bonis. Tertio requiritur ut charitative emendare peccata aliorum satagat; et hoc est quod dicit, judicamus sine simulatione; ne scilicet correctionem praecedens odium intendat explere.
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