Part III (Secunda Secundae) Part 74 (1/2)

_I answer that,_ As stated above (A. 4, ad 1), the mode which is essential to an act of virtue comes under the precept which prescribes that virtuous act. Now the order of charity is essential to the virtue, since it is based on the proportion of love to the thing beloved, as shown above (Q. 25, A. 12; Q. 26, AA. 1, 2). It is therefore evident that the order of charity must come under the precept.

Reply Obj. 1: A man gratifies more the person he loves more, so that if he loved less one whom he ought to love more, he would wish to gratify more one whom he ought to gratify less, and so he would do an injustice to the one he ought to love more.

Reply Obj. 2: The order of those four things we have to love out of charity is expressed in Holy Writ. For when we are commanded to love G.o.d with our ”whole heart,” we are given to understand that we must love Him above all things. When we are commanded to love our neighbor ”as ourselves,” the love of self is set before love of our neighbor.

In like manner where we are commanded (1 John 3:16) ”to lay down our souls,” i.e. the life of our bodies, ”for the brethren,” we are given to understand that a man ought to love his neighbor more than his own body; and again when we are commanded (Gal. 6:10) to ”work good ...

especially to those who are of the household of the faith,” and when a man is blamed (1 Tim. 5:8) if he ”have not care of his own, and especially of those of his house,” it means that we ought to love most those of our neighbors who are more virtuous or more closely united to us.

Reply Obj. 3: It follows from the very words, ”Thou shalt love thy neighbor” that those who are nearer to us are to be loved more.

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QUESTION 45

OF THE GIFT OF WISDOM (In Six Articles)

We must now consider the gift of wisdom which corresponds to charity; and firstly, wisdom itself, secondly, the opposite vice. Under the first head there are six points of inquiry:

(1) Whether wisdom should be reckoned among the gifts of the Holy Ghost?

(2) What is its subject?

(3) Whether wisdom is only speculative or also practical?

(4) Whether the wisdom that is a gift is compatible with mortal sin?

(5) Whether it is in all those who have sanctifying grace?

(6) Which beat.i.tude corresponds to it?

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FIRST ARTICLE [II-II, Q. 45, Art. 1]

Whether Wisdom Should Be Reckoned Among the Gifts of the Holy Ghost?

Objection 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, Q. 68, A. 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.

Obj. 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 (Q. 4, A. 5; I-II, Q. 62, A. 3). Therefore wisdom should be called a virtue rather than a gift.

Obj. 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 pa.s.sage 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.

_On the contrary,_ It is written (Isa. 11:2): ”The Spirit of the Lord shall rest upon Him; the spirit of wisdom and of understanding.”

_I answer that,_ 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 Cor.

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 G.o.d, 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 Cor. 2:15: ”The spiritual man judgeth all things,” because as stated in the same chapter (1 Cor. 2:10), ”the Spirit searcheth all things, yea the deep things of G.o.d.” Wherefore it is evident that wisdom is a gift of the Holy Ghost.

Reply Obj. 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 Jer. 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.”