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Objection 1: It would seem that fear is not the beginning of
wisdom. For the beginning of a thing is a part thereof. But fear is
not a part of wisdom, since fear is seated in the appetitive faculty,
while wisdom is in the intellect. Therefore it seems that fear is not
the beginning of wisdom.
Objection 2: Further, nothing is the beginning of itself. "Now
fear of the Lord, that is wisdom," according to Job 28:28.
Therefore it seems that fear of God is not the beginning of wisdom.
Objection 3: Further, nothing is prior to the beginning. But
something is prior to fear, since faith precedes fear. Therefore it
seems that fear is not the beginning of wisdom.
On the contrary, It is written in the Ps. 110:10: "The
fear of the Lord is the beginning of wisdom."
I answer that, A thing may be called the beginning of wisdom in two
ways: in one way because it is the beginning of wisdom itself as to its
essence; in another way, as to its effect. Thus the beginning of an
art as to its essence consists in the principles from which that art
proceeds, while the beginning of an art as to its effect is that
wherefrom it begins to operate: for instance we might say that the
beginning of the art of building is the foundation because that is where
the builder begins his work.
Now, since wisdom is the knowledge of Divine things, as we shall
state further on (Question 45, Article 1), it is considered by
us in one way, and in another way by philosophers. For, seeing that
our life is ordained to the enjoyment of God, and is directed thereto
according to a participation of the Divine Nature, conferred on us
through grace, wisdom, as we look at it, is considered not only as
being cognizant of God, as it is with the philosophers, but also as
directing human conduct; since this is directed not only by the human
law, but also by the Divine law, as Augustine shows (De Trin.
xii, 14). Accordingly the beginning of wisdom as to its essence
consists in the first principles of wisdom, i.e. the articles of
faith, and in this sense faith is said to be the beginning of wisdom.
But as regards the effect, the beginning of wisdom is the point where
wisdom begins to work, and in this way fear is the beginning of
wisdom, yet servile fear in one way, and filial fear, in another.
For servile fear is like a principle disposing a man to wisdom from
without, in so far as he refrains from sin through fear of punishment,
and is thus fashioned for the effect of wisdom, according to Ecclus.
1:27, "The fear of the Lord driveth out sin." On the other
hand, chaste or filial fear is the beginning of wisdom, as being the
first effect of wisdom. For since the regulation of human conduct by
the Divine law belongs to wisdom, in order to make a beginning, man
must first of all fear God and submit himself to Him: for the result
will be that in all things he will be ruled by God.
Reply to Objection 1: This argument proves that fear is not the
beginning of wisdom as to the essence of wisdom.
Reply to Objection 2: The fear of God is compared to a man's
whole life that is ruled by God's wisdom, as the root to the tree:
hence it is written (Ecclus. 1:25): "The root of wisdom is to
fear the Lord, for the branches thereof are longlived."
Consequently, as the root is said to be virtually the tree, so the
fear of God is said to be wisdom.
Reply to Objection 3: As stated above, faith is the beginning of
wisdom in one way, and fear, in another. Hence it is written
(Ecclus. 25:16): "The fear of God is the beginning of
love: and the beginning of faith is to be fast joined to it."
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