Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q45. The gift of wisdom
Source context
- Theme
- wisdom as infused gift of the Holy Spirit enabling divine judgment through connaturality with God
- Soul-faculty
- Consciousness Soul
Steiner
- GA 98, 1907-12-25Steiner enumerates the gift of wisdom — linked to self-knowledge — as the first of three spiritual gifts bestowed on the human being, situating it alongside pious devotion and the victory of life over death.
- GA 93, 1904-11-04Steiner distinguishes wisdom that is a directly inspired gift of God from wisdom attained through human will and passion, paralleling Aquinas's distinction between acquired prudence and infused sapientia.
Cross-tradition
- Vedanta: viveka (discriminative wisdom)In Advaita Vedanta, viveka is the discriminative faculty that perceives the real from the unreal; cross-tradition congruence exists with Aquinas's sapientia insofar as both involve a higher judgment about ultimate reality, though Aquinas roots sapientia in charity and infused grace rather than in meditative discrimination.
- Sufi tradition: dhawq (direct spiritual taste)Sufi epistemology employs dhawq — direct spiritual tasting or savoring — as the mode by which divine realities are known; cross-tradition congruence exists with Aquinas's sapere (to taste/savor), from which sapientia etymologically derives.
- Neoplatonism: henosis and intellectual contemplationPlotinus locates the highest noetic act in the soul's union with the One through intellect; cross-tradition congruence exists with Aquinas's account of wisdom as a participation in the divine intellect, though Aquinas's sapientia is a theological virtue grounded in charity, not a purely philosophical ascent.
Q45. The gift of wisdom
Article 1
[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.
[II-II.q.45.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod sapientia non debeat inter dona Spiritus sancti computari. Dona enim sunt perfectiora virtutibus, ut supra dictum est. Sed testatur B. Jacobus, scilicet terrena, animalis, diabolica, et alia desursum descendens. Sapientia terrena consistit in aggregatione divi-tiarum temporalium. Illi dicuntur sapientes in hoc mundo qui sciunt per quascumque vias, bonas vel malas, divitias congregare. Sapientia animalis est sapientia in custodia carnis et corporis, et in degustatione delectatio-num carnalium. Sapientia diabolica est in oppressione pauperum, in excogitatione malitiarum et vindicatione injuriarum. Sapientia desursum descendens est sapientia justorum, et, juxta Gregorium, « est nihil per ostensionem fingere, sensum verbis aperire, vera diligere ut sunt, falsa devitare, bona gratis exhibere, mala libentius tolerare quam facere, nullam injuriæ ultionem quærere, pro veritate contumeliam sustinere et hoc lucrum putare. » Hæc sapientia primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonis consentiens, plena misericordia, non judicans, sine simulatione. Nihil pretiosius, speciosius, delectabilius, honorabilius, fructuosius. Sapientia pretiosior est cunctis opibus pretiosissimis, et omne desiderabile ei non potest comparari, Prov., viii. Clara est et quæ nunquam marcescit sapientia, Sap., vi. Non habet amaritudinem conversatio illius, nec tædium convictus illius, Sap., viii. Sapiens in populo hæreditabit honorem, Eccl., xxxvii. Acquiritur autem per doctrinam, diligenter et humiliter audiendo. Si dilexeris audire sapiens eris. Audiens sapiens sapientior erit. Audi tacens simul et quærens. Inventus est Jesus in medio doctorum, audiens illos et interrogans. Acquiritur etiam et augetur in legendo et subtiliter meditando. Libri sunt pro memoriae labili supplemento. Parum esset audire et interrogare sine memoria, nec memoria sufficeret omnia retinere sine studio. In libris inveniuntur etiam quandoque homo alias non audivit. Præterea visus certiorem reddit hominem quam auditus; verbum enim auditum transit, littera scripta manet. Sapientia requiescit in cordis habitatione, declaratur in locutione, demonstratur in conversatione, et probatur in operatione. In corde prudentis requies- virtus se habet solum ad bonum: unde et Augustinus dicit in lib. II De libero arbit., cap. xix, col. 1268, t. 1, quod « virtutibus nemo male utitur. » Ergo multo magis dona Spiritus sancti se habent solum ad bonum. Sed sapientia se habet etiam ad malum; dicitur enim Jac., m. 15: Quædam sapientia est terrena, animalis, diabolica. Ergo sapientia non debet poni inter dona Spiritus sancti.
[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.
[II-II.q.45.a.1.arg.2] 2. Præterea, sicut Augustinus dicit, XII De Trin., c. xiv, col. 1009, t. 8, « sapientia est divinarum rerum cognitio. » Sed cognitio divinarum rerum, quam homo potest per sua naturalia habere, pertinet ad sapientiam, quæ est virtus intellectualis; cognitio autem divinorum supernaturalis pertinet ad fidem, quæ est virtus theologica, ut ex supra dictis patet. Ergo sapientia magis debet dici virtus quam donum.
[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.
[II-II.q.45.a.1.arg.3] 3. Præterea, Job, xxviii, 28, dicitur: Ecce timor Domini, ipsa est sapientia, et recedere a malo, intelligentia; ubi secundum litteram Septuaginta, qua utitur Augustinus, lib. XII De Trin., c. xiv, § 22, col. 1010, t. 8, et lib. XIV, cap. 1, col. 1036, t. 8, habetur: Ecce pietas ipsa est sapientia. Sed tam timor quam pietas ponuntur dona Spiritus sancti. Ergo sapientia non debet numerari inter dona Spiritus sancti, quasi donum ab aliis distinctum.
[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."
[II-II.q.45.a.1.sc] Sed contra est quod Isa., xi, 2, dicitur: Requiescet super eum Spiritus Domini, Spiritus sapientiæ et intellectus.
[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.
Now 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.
[II-II.q.45.a.1.co] Respondeo dicendum, quod, secundum Philosophum, in princ. Metaphys., cap. ii, « ad sapientem pertinet considerare causam cit sapientia et dirigit cogitationes, Prov., xiv. Sapientia docet opportuno tempore loqui, quia tempus tacendi et tempus loquendi. Sapiens tacebit usque ad tempus. Os justi meditabitur sapientiam. — Job: Numquid sapiens respondit quasi in ventum loquens? — Quis sapiens et disciplinatus inter vos ostendat conversationem suam in mansuetudine sapientia, Jacob. — Scitis quod docuerim vos præcepta atque justitias. Si facietis et ea observabitis, et complebitis opere, hæc est enim vestra sapientia et intellectus coram poputis: hæc dicebat Moyses ad filios Israel. Fructus sapientia multiplex est et innumerabilis. Fructus ejus pretiosior est cunctis opibus, et omnia quæ desiderantur huic non valent comparari, Prov., viii. Utilis est in aedificanda domo conscientiæ: Sapientia ædificabitur domus, Prov., xxi. — Qui audit verba mea et ea facit assimilabitur viro sapienti qui ædificavit domum suam supra petram, Matth., vii. — Est utilis in conferendis consiliis: Ego sapientia habito in consilio, Prov., viii. Quanto homo sapientior est, tanto libentius tractat consilia sua altissimam, per quam certissime de aliis judicatur, et secundum quam omnia ordinare oportet. » Causa autem altissima dupliciter accipi potest; vel simpliciter vel in aliquo genere. Ille ergo qui cognoscit causam altissimam in aliquo genere, et per eam potest de omnibus quæ sunt illius generis judicare et ordinare, dicitur esse sapiens in illo genere, ut in medicina vel architectura, secundum illud I ad Cor., m. 10: Ut sapiens architectus fundamentum posui. Ille autem qui cognoscit causam altissimam simpliciter, quæ est Deus, dicitur sapiens simpliciter in quantum per regulas divinas omnia potest judicare et ordinare. Hujusmodi autem judicium consequitur homo per Spiritum sanctum, secundum illud I ad Cor., m. 15: Spiritualis judicat omnia; quia, sicut ibidem dicitur: Spiritus omnia scrutatur, etiam profunda Dei. Unde manifestum est quod sapientia est donum Spiritus sancti.
[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."
[II-II.q.45.a.1.ad.1] Ad primum ergo dicendum, quod bonum dicitur dupliciter: uno modo quod est vere bonum, et simpliciter perfectum; alio modo dicitur aliquid esse bonum, secundum quamdam similitudinem, quod est in malitia perfectum; sicut dicitur bonus latro, vel perfectus latro, ut patet per Philosophum in V Metaph., text. 21. Et sicut circa ea quæ sunt vere bona, inventur aliqua altissima causa, quæ est summum bonum, quod est ultimus finis, per cujus cognitionem dicitur homo vere sapiens; ita etiam in malis est invenire aliquid ad quod alia referuntur, sicut ad ultimum finem, per cujus cognitionem homo cum sapiente. Unde David habuit secum Nathan, Sadoch, Chusi et Achitopel; et Salomon similiter viros expertissimos. Utilis est in perferendis molestiis. Qui patiens est multa gubernabitur sapientia. Utilis est in propellendis injuriis. Major est sapientia quam arma bellica; melior est sapientia quam vires omnium potentior est sapientia. Utilis est in praecavendis insidiis dæmonum et hominum; unde in Apoc. dicuntur animalia sancta plena oculis ante et retro. In Ezech. vero dicitur quod totum corpus eorum plenum erat oculis. Et iterum: Omne corpus eorum, et colla, et manus, et pennæ plena erant oculis. Unde de Jacob dicitur: In fraude circumvenientium illi affuit sapientia, et honestum fecit illum, custodivit illum ab inimicis, et a seductoribus tutavit illum. Per sapientiam cognoscimus quæ supra nos sunt, quæ intra nos sunt, quæ circa nos sunt, et quæ infra nos sunt, et per consequens quid diligere, quid vitare debemus. Parm. addit: « interpretum. » dicitur esse sapiens ad male agendum, secundum illud Jerem., iv, 22: Sapientes sunt ut faciant mala, bene autem facere nescierunt. Quicumque autem avertitur a fine debito, necesse est quod aliquem finem indebitum sibi præstituat, quia omne agens agit propter finem. Unde si præstituat sibi finem in bonis exterioribus terrenis, vocatur sapientia terrena; si autem in bonis corporalibus, vocatur sapientia animalis; si autem in aliqua excellentia, vocatur sapientia diabolica, propter imitationem superbiæ diaboli de quo dicitur Job, xLI, 25: Ipse est rex super omnes* filios superbiæ.
[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).
[II-II.q.45.a.1.ad.2] Ad secundum dicendum, quod sapientia quæ ponitur donum Spiritus sancti, differt ab ea quæ ponitur virtus intellectualis acquisita; nam illa acquiritur studio humano; hæc autem est de sursum descendens, ut dicitur Jacobi, III, 45. Similiter etiam differt a fide; nam fides assentit veritati divinæ secundum seipsam; sed judicium, quod est secundum veritatem divinam, pertinet ad donum sapientiae. Et ideo donum sapientiae præsupponit fidem, quia « unusquisque bene judicat quæ cognoscit, » ut dicitur in I Ethic., cap. III.
[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.
[II-II.q.45.a.1.ad.3] Ad tertium dicendum, quod sicut pietas, quæ pertinet ad cultum Dei, est manifestativa fidei, inquantum per cultum Dei protestamur fidem; ita etiam pietas manifestat sapientiam. Et propter hoc dicitur, quod pietas est sapientia; et eadem ratione timor. Per hoc enim ostenditur quod homo habet rectum judicium de divinis, quod Deum timet et colit.
Article 2
[II-II.q.45.a.2.arg.1] Objection 1. It would seem that wisdom is not in the intellect as its subject. For Augustine says (Ep. cxx) that "wisdom is the charity of God." Now charity is in the will as its subject, and not in the intellect, as stated above (Question 24, Article 1). Therefore wisdom is not in the intellect as its subject.
[II-II.q.45.a.2.arg.1] Ad secundum sic proceditur. 4. Videtur quod sapientia non sit in intellectu sicut in subjecto. Dicit enim Augustinus in lib. De gratia Novi Testamenti, epist. cxL, c. xvIII, col. 557, t. 2, quod « sapientia est charitas Dei. » Sed charitas est sicut in subjecto in voluntate, non in intellectu, ut supra habi- 1 Sic cod.; in Parm.: « habere et secundum. » 2 Sic cod.; in Parm.: « scientiam; » nec recte. 3 Ex versione Joannis Sarrasini. Corderius: tum est. Ergo sapientia non est in intellectu sicut in subjecto.
[II-II.q.45.a.2.arg.2] Objection 2. Further, it is written (Sirach 6:23): "The wisdom of doctrine is according to her name," for wisdom [sapientia] may be described as "sweet-tasting science [sapida scientia]," and this would seem to regard the appetite, to which it belongs to taste spiritual pleasure or sweetness. Therefore wisdom is in the appetite rather than in the intellect.
[II-II.q.45.a.2.arg.2] 2. Præterea, Eccli., vi, 23, dicitur: Sapientia doctrinæ, secundum nomen est ejus; dicitur enim sapientia quasi sapida scientia, quod videtur ad affectum pertinere, ad quem pertinet experiri spirituales delectationes, sive dulcedines. Ergo sapientia non est in intellectu, sed magis in affectu.
[II-II.q.45.a.2.arg.3] Objection 3. Further, the intellective power is sufficiently perfected by the gift of understanding. Now it is superfluous to require two things where one suffices for the purpose. Therefore wisdom is not in the intellect.
[II-II.q.45.a.2.arg.3] 3. Præterea, potentia intellectiva sufficienter perficitur per donum intellectus. Sed ad id quod potest fieri per unum, superfluum esset plura ponere. Ergo non est in intellectu.
[II-II.q.45.a.2.sc] On the contrary, Gregory says (Moral. ii, 49) that "wisdom is contrary to folly." But folly is in the intellect. Therefore wisdom is also.
[II-II.q.45.a.2.sc] Sed contra est quod Gregorius dicit in II Moral., cap. xLIX, § 77, col. 592, t. 1, quod « sapientia contrariatur stultitiæ. » Sed stultitia est in intellectu. Ergo et sapientia.
[II-II.q.45.a.2.co] I answer that, As stated above (Article 1), wisdom denotes a certain rectitude of judgment according to the Eternal Law. Now rectitude of judgment is twofold: first, on account of perfect use of reason, secondly, on account of a certain connaturality with the matter about which one has to judge. Thus, about matters of chastity, a man after inquiring with his reason forms a right judgment, if he has learnt the science of morals, while he who has the habit of chastity judges of such matters by a kind of connaturality.
Accordingly it belongs to the wisdom that is an intellectual virtue to pronounce right judgment about Divine things after reason has made its inquiry, but it belongs to wisdom as a gift of the Holy Ghost to judge aright about them on account of connaturality with them: thus Dionysius says (Div. Nom. ii) that "Hierotheus is perfect in Divine things, for he not only learns, but is patient of, Divine things."
Now this sympathy or connaturality for Divine things is the result of charity, which unites us to God, according to 1 Corinthians 6:17: "He who is joined to the Lord, is one spirit." Consequently wisdom which is a gift, has its cause in the will, which cause is charity, but it has its essence in the intellect, whose act is to judge aright, as stated above (I-II, 14, 1).
[II-II.q.45.a.2.co] Respondeo dicendum, quod, sicut supra dictum est, sapientia importat quamdam rectitudinem judicii secundum rationes divinas. Rectitudo autem judicii potest contingere dupliciter: uno modo secundum perfectum usum rationis; alio modo propter connaturalitatem quamdam ad ea de quibus jam est judicandum; sicut de his quæ ad castitatem pertinent, per rationis inquisitionem recte judicat ille qui didicit scientiam moralem; sed per quamdam connaturalitatem ad ipsam, recte judicat de eis ille qui habet habitum castitatis. Sic ergo circa res divinas ex rationis inquisitione rectum judicium habere pertinet ad sapientiam quæ est virtus intellectualis; sed rectum judicium habere de eis secundum qamdam connaturalitatem ad ipsas, pertinet ad sapientiam secundum quod donum est Spiritus sancti; sicut Dionysius dicit in II cap. De div. nom., § 9, col. 647, t. 1, quod « Hierotheus est perfectus in divinis, non solum discens, sed et patiens divina. » Hujusmodi autem compassio, sive connaturalitas ad res divinas, fit per charitatem, quæ quidem unit nos Deo, secundum illud I ad Corinth., vi, 47: Qui adhæret Deo, unus spiritus est. Sic ergo sapientia, quæ est donum, causam quidem habet in voluntate, scilicet charitatem; sed essentiam habet in intellectu, cujus actus est recte judicare, ut supra habitum est.
[II-II.q.45.a.2.ad.1] Reply to Objection 1. Augustine is speaking of wisdom as to its cause, whence also wisdom [sapientia] takes its name, in so far as it denotes a certain sweetness [saporem].
Hence the Reply to the Second Objection is evident, that is if this be the true meaning of the text quoted. For, apparently this is not the case, because such an exposition of the text would only fit the Latin word for wisdom, whereas it does not apply to the Greek and perhaps not in other languages. Hence it would seem that in the text quoted wisdom stands for the renown of doctrine, for which it is praised by all.
[II-II.q.45.a.2.ad.1] Ad primum ergo dicendum, quod Augus- « Iste non discendo tantum, verum etiam divina patiendo, assecutus, » etc. tinus [loquitur de sapientia quantum ad suam causam; ex quo etiam sumitur nomen sapientiae, secundum quod saporem quemdam importat. Unde patet responsio ad secundum. Si tamen iste sit intellectus illius auctoritatis: quod non videtur; quia talis expositio non convenit nisi secundum nomen quod habet sapientia in latina lingua; in græco autem non competit, et forte nec in aliis linguis. Unde potius videtur nomen sapientiae ibi accipi pro ejus fama, qua a cunctis commendatur.
[II-II.q.45.a.2.ad.3] Reply to Objection 3. The intellect exercises a twofold act, perception and judgment. The gift of understanding regards the former; the gift of wisdom regards the latter according to the Divine ideas, the gift of knowledge, according to human ideas.
[II-II.q.45.a.2.ad.3] Ad tertium dicendum, quod intellectus habet duos actus, scilicet percipere et judicare; ad quorum primum ordinatur donum intellectus; ad secundum autem, secundum rationes divinas, donum sapientiae; sed secundum rationes humanas, donum scientiae.
Article 3
[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.
[II-II.q.45.a.3.arg.1] Ad tertium sic proceditur. 1. Videtur quod sapientia non sit practica, sed speculativa tantum. Donum enim sapientiae est excellentius quam sapientia secundum quod est intellectualis virtus. Sed sapientia, secundum quod est intellectualis virtus, est speculativa tantum. Ergo multo magis sapientia quae est donum, est speculativa, et non practica.
[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.
[II-II.q.45.a.3.arg.2] 2. Præterea, practicus intellectus est circa operabilia, quae sunt contingentia. Sed sapientia est circa divina, quae sunt æterna et necessaria. Ergo sapientia non potest esse practica.
[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.
[II-II.q.45.a.3.arg.3] 3. Præterea, Gregorius dicit in VI Moral., cap. xxxvii, § 61, col. 764, t. 4, quod « in contemplatione principium quod Deus est, quæritur; in operatione autem sub gravi necessitatum fasce laboratur. » Sed ad sapientiam pertinet divinorum visio, ad quam non pertinet sub aliquo fasce laborare: quia, ut dicitur Sap., viii, 16: Non habet amari-tudinem conversatio ejus* nec tædium convictus illius. Ergo sapientia est contemplativa tantum, non autem practica, sive activa.
[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.
[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.
[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.
Accordingly wisdom as a gift, is not merely speculative but also practical.
[II-II.q.45.a.3.co] Respondeo dicendum, quod, sicut Augustinus dicit in XII De Trin., c. xiv, col. 1009, t. 8, superior pars rationis sapientiae deputatur, inferior autem scientiae. Superior autem ratio, ut ipse, in eodem lib., cap. vii, § 12, col. 1005, dicit, « intendit rationibus aeternis, » scilicet divinis, « et conspiciendis, et consulendis; » conspiciendis quidem, secundum quod divina in seipsis contemplatur; consulendis autem, secundum quod per divina judicat de humanis actibus, per divinas regulas dirigens actus humanos. Sic ergo sapientia, secundum quod est donum, non solum est speculativa, sed etiam practica.
[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.
[II-II.q.45.a.3.ad.1] Ad primum ergo dicendum, quod quanto aliqua virtus est altior, tanto ad plura se extendit, ut habetur in lib. De causis, proposit. 40 et 47. Unde ex hoc ipso quod sapientia quae est donum, est excellentior quam sapientia quae est virtus intellectualis, utpote magis de propinquo Deum attingens per quamdam unionem animæ ad ipsum; habet quod non solum dirigat in contemplatione, sed etiam in actione.
[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.
[II-II.q.45.a.3.ad.2] Ad secundum dicendum, quod divina in se quidem sunt necessaria, et æterna; sunt tamen regulæ contingentium, quae humanis actibus subsunt.
[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.
[II-II.q.45.a.3.ad.3] Ad tertium dicendum, quod prius est considerare aliquid in seipso quam secundum quod ipsum ad alterum comparatur. Unde ad sapientiam prius pertinet contemplatio divinorum, quae est visio principii; et posterius dirigere actus humanos secundum rationes divinas. Nec tamen in actibus humanis ex directione sapientiae provenit amaritudo, aut labor; sed potius amaritudo propter sapientiam vertitur in dulcedinem, et labor in requiem.
Article 4
[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.
[II-II.q.45.a.4.arg.1] Ad quartum sic proceditur. 1. Videtur quod sapientia possit esse sine gratia et cum peccato mortali. De his enim quae cum pec- cato mortali haberi non possunt, præcipue sancti gloriantur, secundum illud II ad Corinth., 1, 42: Gloria nostra hæc est, testimonium conscientiæ nostræ. Sed de sapientia sua non debet aliquis gloriari, secundum illud Jerem., 1x, 23: Non glorietur sapiens in sapientia sua. Ergo sapientia potest esse sine gratia cum peccato mortali.
[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.
[II-II.q.45.a.4.arg.2] 2. Præterea, sapientia importat cognitionem divinorum, ut dictum est. Sed aliqui cum peccato mortali possunt habere cognitionem veritatis divinæ, secundum illud Rom., 1, 48: Veritatem Dei in injustitia detinent. Ergo sapientia potest esse cum peccato mortali.
[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.
[II-II.q.45.a.4.arg.3] 3. Præterea Augustinus dicit in XV De Trinit., cap. xviii, col. 1082, t. 8, de charitate loquens: « Nullum est isto Dei dono excellentius; solum est quod dividit inter filios regni æterni et filios perditionis æternæ. » Sed sapientia differt a charitate. Ergo non dividit inter filios regni et filios perditionis. Ergo potest esse cum peccato mortali.
[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."
[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.
[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.
[II-II.q.45.a.4.co] Respondeo dicendum, quod sapientia quæ est donum Spiritus sancti, sicut dictum est, facit rectitudinem judicii circa res divinas, vel per regulas divinas de aliis, ex quadam connaturalitate, sive unione ad divina; quæ quidem est per charitatem, ut dictum est. Et ideo sapientia de qua loquimur præsupponit charitatem. Charitas autem non potest esse cum peccato mortali, ut ex supra dictis patet. Unde relinquitur quod sapientia de qua loquimur, non potest esse cum peccato mortali.
[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."
[II-II.q.45.a.4.ad.1] Ad primum ergo dicendum, quod illud intelligendum est de sapientia in rebus mundanis, sive etiam in rebus divinis per rationes humanas; de qua sancti non gloriantur, sed eam se fatentur non habere, secundum illud Proverb., xxx, 2: Sapientia hominum non est mecum. Gloriantur autem de sapientia divina, secundum illud I ad Corinth., 1, 30: Factus est nobis sapientia a Deo.
[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.
[II-II.q.45.a.4.ad.2] Ad secundum dicendum, quod ratio illa procedit de cognitione divinorum quæ habetur per studium et inquisitionem rationis, quæ potest haberi cum peccato mortali; non autem 1 illa sapientia de qua loquimur.
[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.
[II-II.q.45.a.4.ad.3] Ad tertium dicendum, quod sapientia, etsi differt a charitate, tamen præsupponit eam; et ex hoc ipso dividit inter filios perditionis et regni.
Article 5
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[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."
Some, 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.
[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.
[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."
[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.
[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.).
[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.
[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.
[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.
Article 6
[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.
[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.
[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.
[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.
[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.
[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.
[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."
[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. »
[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.
[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.
[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.
[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.
[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.
[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.
[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.
The 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
[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 Parm.: « ne correctionem prætendens odium, » 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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