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 (Q. 24, A. 1). Therefore wisdom is not in
the intellect as its subject.
Obj. 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.
Obj. 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 (A. 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 (I-II, Q. 14, A. 1).
Reply Obj. 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 Obj. 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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