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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 Cor. 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".
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 (Prov. 8:17). Now it is written (Wis. 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
Jn. 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 Cor.
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 Cor. 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.
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