가톨릭 신앙생활 Q&A 코너

45. The Gift of Wisdom

45. 지혜(智慧, wisdom)라는 선물

1. To be wise is to know the deepest causes in that department of knowledge and conduct in which one is said to be wise. A wise physician must know the fundamental principles of medicine. The term wisdom, taken simply, means the knowledge of the highest cause of all, that is, God. Out of this knowledge comes clear judgment about all things, judgment made in the divine light of the knowledge. Now, man attains this judgment through the Holy Ghost. Wisdom is, therefore, a gift of the Holy Ghost.

1. 지혜롭다는 것은, 거기에서 우리가 지혜롭다고 말하게 되는, 지식과 처신으로 구성된 바로 그 부문에 있어 가장 깊은 원인(causes)들을 아는 것을 말합니다. 지혜로운 의사는 의학(medicine)의 근본 원리들을 알아야만 합니다. 단일하게 받아들여지는(taken simply) 지혜(智慧, wisdom) 라는 용어는 모든 것의 가장 높은 원인에 대한, 즉, 하느님에 대한, 지식(knowledge)을 의미합니다.(*) 바로 이 지식으로부터 모든 사물들에 관하여 분명한 판단, 즉 이 지식으로 구성된 신성적 빛(the divine light) 안에서 내려지는 판단이 나옵니다. 이제, 사람은 성령을 통하여 이러한 판단을 획득합니다. 그러므로 지혜는 성령의 선물 한 개입니다.(**)

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(*) 번역자 주: 
(1) 여기서 말하는 "지혜(智慧, wisdom)"는, "성자(the Son of God, 하느님의 아드님)", [즉, 하느님의 말씀(the Word of God), 즉, 로고스(Logos), 즉, "거룩한 지혜(the Wisdom)", 즉, "창조되지 않은 지혜(the Uncreated Wisdom)"]를 말하는 것이 아니고, 성령의 일곱 선물(성령칠은)들 중의 한 개인 "초자연적 창조된 지혜(the supernatural created wisdom)" (이사야 11,2-3; 집회 1,9-10)를 말한다. 또한 성 토마스 아퀴나스(St. Thomas Aquinas)의 신학 대전(Summa Theologica), Ia, q4, a3 를 참조하라.

(2) 그리고 이 창조된 지혜에 대하여, 가톨릭 교회의 전례력에 있어, 연중 제7주간 월요일 제1독서들 (즉, 집회 1,1-10 (홀수 해); 야고보 3,13-18 (짝수 해) 에 대한 나바르 성경 주석서의 해설들은 다음에 있으니 필독하라:
http://ch.catholic.or.kr/pundang/4/navarre/ot_7_mon.htm

(**) 번역자 주: "성령의 선물들(the gifts of the Holy Spirit)"과 "성령의 열매들(the fruits of the Holy Spirit)" 의 차이점에 대한 글은 다음에 있으니 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/969.htm
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2. Wisdom, notwithstanding it has the power to direct man's life according to the charity which resides in his will, is itself in the intellect as in its proper subject.

2. 지혜(智慧, wisdom)는, 그것이 사람의 삶을, 그의 의지(will) 안에 거주하는 애덕(charity, 사랑)에 따라, 명령하는 힘을 가지고 있음에도 불구하고, 그 자체는 그 고유한 대상(subject)으로서 지성(intellect) 안에 있습니다.

3. Wisdom is in the practical intellect as well as in the speculative intellect. For it is not merely abstract knowing; it is a directing of human conduct, and hence is a doing.

3. 지혜(智慧, wisdom)는 사변적 지성(speculative intellect) 안에 뿐만이 아니라 실천적 지성(practical intellect) 안에 있습니다. 이는 지혜가 단순히 추상적인 앎(knowing)이 아니라, 그것은 인간의 처신에 대한 어떤 명령함(a directing)이며, 그리하여 그 결과 어떤 행함(a doing)이기 때문입니다.

4. Wisdom, as a gift of the Holy Ghost, enables a person to judge rightly of divine things, and to judge of other thing saccording to the divine law of charity which is in him. Wisdom presupposes charity. Since charity is expelled by mortal sin, so also is wisdom.

4. 성령의 선물 한 개로서 지혜(智慧, wisdom)는 한 인격(a person)이 신성적 사물(divine things)들에 대하여 올바르게 판단하는(judge) 것을, 그리하여 자신 안에 있는 애덕(charity, 사랑)이라는 신성적 법(the divine law)에 따라 다른 사물들을 판단하는 것을 가능하게 합니다(enables). 지혜는 애덕을 사전 전제합니다(presupposes).(*) 애덕이 죽음에 이르는 죄(대죄, mortal sin)에 의하여 내쫓기게 되기에, 지혜도 또한 그러합니다.

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(*) 번역자 주: 즉, 지혜의 필요조건이 향주삼덕들 중의 하나인 애덕(charity, 사랑)임을 말하고 있다. 즉, 애덕(charity)을 가진 자들 중에서만 지혜(wisdom)를 가진 자들이 있을 수 있다.
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5. Whoever is free from mortal sin and is in the state of sanctifying grace has charity, and also has wisdom.

5. 죽음에 이르는 죄(대죄, mortal sin)로부터 자유로운 그리고 성화 은총(sanctifying grace)의 지위에 있는 자 누구든지 애덕을 가지고 있으며, 그리하여 또한 지혜(智慧, wisdom)를 가지고 있습니다.

6. St. Augustine says that there is a special agreement or correspondence of wisdom with peacemakers. For he says (DeSerm. Dom. in Mont., i): "Wisdom is becoming to peacemakers, in whom there is no movement of rebellion, but only obedience to reason." Hence the seventh beatitude, "Blessed are the peacemakers, for they shall be called the children of God," corresponds to the gift of wisdom.

6. 성 아우구스티노(St. Augustine)는 평화를 이루는 자(peacemakers)들과 지혜(智慧, wisdom)의 어떤 특별한 동의(agreement) 혹은 일치(corresponcence)가 있다고 말합니다. 이는 그가 다음과 같이 말하기 때문입니다 (DeSerm. Dom. in Mont., i): "지혜는, 그들 안에 이성(reason) 쪽으로 반항(rebellion)의 움직임은 전혀 없고, 오로지 순종(obedience)이 있는, 평화를 이루는 자들에게 잘 어울린다." 따라서 일곱 번째 참행복(beatitude)인 "행복하여라, 평화를 이루는 사람들! 그들은 하느님의 자녀라 불릴 것이다" (마태오 5,9)는 지혜라는 선물에 대응합니다.

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:

이제 우리는 애덕(charity)에 대응하는 지혜(wisdom)라는 선물에 대하여 고찰하여야 하며 , 그리고 첫 번째로, 지혜 그 자체, 두 번째로, 상반되는 악덕(vice)[에 대하여 고찰하여야 합니다]. 첫 번째 표제 아래에서 질문에 있어서의 여섯 개의 요지들이 다음과 같이 있습니다:

1.Should wisdom be reckoned among the gifts of the Holy Ghost?
2.What is its subject?
3.Is wisdom only speculative or also practical?
4.Is the wisdom that is a gift compatible with mortal sin?
5.Is it in all those who have sanctifying grace?
6.Which beatitude corresponds to it?

Article 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, 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.

Objection 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.

Objection 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.

On the contrary, It is written (Isaiah 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 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.

Reply to Objection 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."

Reply to Objection 2. The wisdom which is called a gift of the Holy Ghost, differs from that which is an acquired intellectual virtue, for the latter (illa) is attained by human effort, whereas the former (autem)(*) 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).

반대 2에 대한 답변. 성령의 선물 한 개라고 불리는 지혜는 어떤 획득된 지성덕(an acquired intellectual virtue)인 것과는 다른데, 이는 후자(the latter, illa)가 인간의 노력에 의하여 획득되나, 이와는 달리(whereas) 전자(the former, autem)(*)는 "위로부터 내려오기" (야고보 3,15) 때문입니다. 비슷한 방식으로, 지혜는 신덕(faith, 믿음)과 다른데, 왜냐하면 신덕(faith, 믿음)은 신성적 진리(the Divine truth)를 그 자체로(in itself) 인정하나[즉, 진리이라고 동의하면서 받아들이나](assents to), 이와는 달리 '[자신의 판단의 근거/기준/찻대를 선택함에 있어] 이 신성적 진리에 따라 판단하는 것'은 지혜라는 선물에 속하기 때문입니다.(**) 따라서, 지혜라는 선물은 신덕(faith, 믿음)을 사전 전제하는데(presupposes), 왜냐하면 "사람은 자신이 아는 바를 잘 판단하기" [아리스토텔레스(Aristotle), Ethic. i, 3] 때문입니다.(***)

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(*) 번역자 주: 다음의 주소에 있는, 대응하는 라틴어본 본문에 따라, 바로 여기서 영문본에 있어 "the latter"로 번역된 표현을 "the former (autem)"로 우리말 번역자인 필자가 바로잡은 후에, 이것을 우리말 "전자"로 번역하였다:
http://www.logicmuseum.com/authors/aquinas/summa/Summa-IIb-44-
46.htm#q45a1arg1

[내용 추가 일자: 2024-02-01]
(**) 번역자 주: 바로 여기서 성경 용어인 '지혜'(wisdom)의 정의(definition)가 주어지고 있다.

따라서, "성령칠은들" 중의 한 개인 성령의 선물인 바로 이 '지혜'(wisdom)의 정의(definition)에 의하여, ‘지혜’가 ‘영원한 법에 따르는 판단에 있어서의 어떤 특정된 수용(受容)된 올바름’[Wisdom denotes a certain rectitude of judgment according to the Eternal Law]이라고 불림에 또한 주목하라.

다음의 주소에 접속하면, '지성덕들과 전통적 교육체계 외' 제목의 졸고[게시일자: 2013-07-23]를 학습할 수 있다. 필독을 권고드린다:

http://ch.catholic.or.kr/pundang/4/soh/1421.htm <----- 꼭 필독 권고 

그리고 다음의 주소에 접속하면, 바로 이 지혜(wisdom)가, 정의에 의하여(by definition). "지성의 수용된 올바름(the rectitude of the intellect)"임에 대하여 학습할 수 있다. 필청/필독을 권고드린다:

http://ch.catholic.or.kr/pundang/4/soh/wisdom_2495.htm <----- 꼭 필청/필독 권고 

그리고 다음의 주소에 접속하면, '성령의 선물(이사야 11,2)인 ‘wisdom(지혜)’와 성자(하느님의 아드님, 天主子)이신 ‘Wisdom(거룩한 지혜)’의 커다란 차이점에 대하여' 제목의 졸고[게시일자: 2022-09-03]를 학습할 수 있다. 또한 필청/필독을 권고드린다:

http://ch.catholic.or.kr/pundang/4/soh/Wisdom_vs_wisdom_2655.htm <----- 필청/필독 권고      

그리고 다음의 주소에 접속하면, '지혜'(wisdom)에 대한 필자의 졸글들의 목록을 접할 수 있다:

http://ch.catholic.or.kr/pundang/4/soh/intro2wisdom.htm <----- 필청/필독 권고      

[이상, 2024-02-01일자 내용 추가 끝]

(***) 따라서 지혜(wisdom)는 향주삼덕들 중의 한 개인 신덕(faith, 믿음)을 필요조건으로 가지고 있다. 즉, 신덕(faith, 믿음)을 가진 자들 중에서만 지혜(wisdom)를 가진 자들이 있을 수 있다.
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Reply to Objection 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.

반대 3에 대한 답변. 하느님의 경배에 알맞은/적합한(pertins to) '경의 혹은 존중과 함께 당연한 의무들에 대한 충실'(piety)이 신덕(faith, 믿음)의 한 드러냄임과 꼭 마찬가지로, 우리가 하느님을 경배함으로써 신앙 고백을 하는 한, 또한 마찬가지로, 바로 이 '경의 혹은 존중과 함께 당연한 의무들에 대한 충실'(piety)은 지혜(wisdom)를 드러냅니다. 바로 이 이유 때문에 '경의 혹은 존중과 함께 당연한 의무들에 대한 충실'(piety)이 지혜이라고 서술되고, 그리고 두려움(fear)도 마찬가지로, 동일한 이유 때문에, 그러한데, 왜냐하면 한 명의 사람이 하느님을 두려워하여 경배하면, 바로 이러한 행위는 그가 신성적 사물들에 관하여 어떤 올바른 판단을 가지고 있음을 보여주기 때문입니다.

Article 2. Whether wisdom is in the intellect as its subject?

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.

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.

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.

On the contrary, Gregory says (Moral. ii, 49) that "wisdom is contrary to folly." But folly is in the intellect. Therefore wisdom is also.

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).

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.

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.

Article 3. Whether wisdom is merely speculative, or practical also?

Objection 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.

Objection 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.

Objection 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.

On the contrary, 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.

I answer that, 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.

Reply to Objection 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.

Reply to Objection 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.

반론 2에 대한 답변. 하느님의 사물들은 정말로 그 자체로 필연적이고 그리고 영원하나, 그럼에도 불구하고 그들은 인간 행동(human actions)들의 피대상물인 [변성(變成)함에 있어 연(緣)이] 비필연적인(非必然的) 사물(contingent things)의 규칙들입니다. 

Reply to Objection 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.

Article 4. Whether wisdom can be without grace, and with mortal sin?

Objection 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.

Objection 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.

Objection 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.

On the contrary, It is written (Wisdom 1:4): "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins."

I answer that, 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.

Reply to Objection 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."

Reply to Objection 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.

Reply to Objection 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.

Article 5. Whether wisdom is in all who have grace?

Objection 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.

Objection 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.

Objection 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.

On the contrary, 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.

I answer that, 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.

Reply to Objection 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."

Reply to Objection 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.).

Reply to Objection 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.

Article 6. Whether the seventh beatitude corresponds to the gift of wisdom?

Objection 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.

Objection 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.

Objection 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.

On the contrary, 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."

I answer that, 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.

Reply to Objection 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.

Reply to Objection 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.

Reply to Objection 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.

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번역자: 교수 소순태 마태오 (Ph.D.)