Whether This Doctrine Is the Same as Wisdom?
Objection 1: It seems that this doctrine is not the same as wisdom.
For no doctrine which borrows its principles is worthy of the name of
wisdom; seeing that the wise man directs, and is not directed (Metaph.
i). But this doctrine borrows its principles. Therefore this science
is not wisdom.
Obj. 2: Further, it is a part of wisdom to prove the principles
of other sciences. Hence it is called the chief of sciences, as is
clear in Ethic. vi. But this doctrine does not prove the principles of
other sciences. Therefore it is not the same as wisdom.
Obj. 3: Further, this doctrine is acquired by study, whereas
wisdom is acquired by God's inspiration; so that it is numbered among
the gifts of the Holy Spirit (Isa. 11:2). Therefore this doctrine is
not the same as wisdom.
_On the contrary,_ It is written (Deut. 4:6): "This is your wisdom and
understanding in the sight of nations."
_I answer that,_ This doctrine is wisdom above all human wisdom; not
merely in any one order, but absolutely. For since it is the part of a
wise man to arrange and to judge, and since lesser matters should be
judged in the light of some higher principle, he is said to be wise in
any one order who considers the highest principle in that order: thus
in the order of building, he who plans the form of the house is called
wise and architect, in opposition to the inferior laborers who trim
the wood and make ready the stones: "As a wise architect, I have laid
the foundation" (1 Cor. 3:10). Again, in the order of all human life,
the prudent man is called wise, inasmuch as he directs his acts to a
fitting end: "Wisdom is prudence to a man" (Prov. 10: 23). Therefore
he who considers absolutely the highest cause of the whole universe,
namely God, is most of all called wise. Hence wisdom is said to be the
knowledge of divine things, as Augustine says (De Trin. xii, 14). But
sacred doctrine essentially treats of God viewed as the highest
cause--not only so far as He can be known through creatures just as
philosophers knew Him--"That which is known of God is manifest in
them" (Rom. 1:19)--but also as far as He is known to Himself alone
and revealed to others. Hence sacred doctrine is especially called
wisdom.
Reply Obj. 1: Sacred doctrine derives its principles not from
any human knowledge, but from the divine knowledge, through which, as
through the highest wisdom, all our knowledge is set in order.
Reply Obj. 2: The principles of other sciences either are
evident and cannot be proved, or are proved by natural reason through
some other science. But the knowledge proper to this science comes
through revelation and not through natural reason. Therefore it has no
concern to prove the principles of other sciences, but only to judge
of them. Whatsoever is found in other sciences contrary to any truth
of this science must be condemned as false: "Destroying counsels and
every height that exalteth itself against the knowledge of God" (2
Cor. 10:4, 5).
Reply Obj. 3: Since judgment appertains to wisdom, the twofold
manner of judging produces a twofold wisdom. A man may judge in one
way by inclination, as whoever has the habit of a virtue judges
rightly of what concerns that virtue by his very inclination towards
it. Hence it is the virtuous man, as we read, who is the measure and
rule of human acts. In another way, by knowledge, just as a man
learned in moral science might be able to judge rightly about virtuous
acts, though he had not the virtue. The first manner of judging divine
things belongs to that wisdom which is set down among the gifts of the
Holy Ghost: "The spiritual man judgeth all things" (1 Cor. 2:15). And
Dionysius says (Div. Nom. ii): "Hierotheus is taught not by mere
learning, but by experience of divine things." The second manner of
judging belongs to this doctrine which is acquired by study, though
its principles are obtained by revelation.
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