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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 (Ecclus. 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 Cor. 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 (FS, Question 14, Article 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.
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