Whether Wisdom Is Merely Speculative, or Practical Also?
Objection 1: It would seem that wisdom is not practical but merely
speculative. For the gift of wisdom is more excellent than the wisdom
which is an intellectual virtue. But wisdom, as an intellectual
virtue, is merely speculative. Much more therefore is wisdom, as a
gift, speculative and not practical.
Obj. 2: Further, the practical intellect is about matters of
operation which are contingent. But wisdom is about Divine things
which are eternal and necessary. Therefore wisdom cannot be practical.
Obj. 3: Further, Gregory says (Moral. vi, 37) that "in contemplation
we seek the Beginning which is God, but in action we labor under a
mighty bundle of wants." Now wisdom regards the vision of Divine
things, in which there is no toiling under a load, since according to
Wis. 8:16, "her conversation hath no bitterness, nor her company any
tediousness." Therefore wisdom is merely contemplative, and not
practical or active.
_On the contrary,_ It is written (Col. 4:5): "Walk with wisdom
towards them that are without." Now this pertains to action.
Therefore wisdom is not merely speculative, but also practical.
_I answer that,_ As Augustine says (De Trin. xii, 14), the higher
part of the reason is the province of wisdom, while the lower part is
the domain of knowledge. Now the higher reason according to the same
authority (De Trin. xii, 7) "is intent on the consideration and
consultation of the heavenly," i.e. Divine, "types" [*Cf. I, Q. 79,
A. 9; I-II, Q. 74, A. 7]; it considers them, in so far as it
contemplates Divine things in themselves, and it consults them, in so
far as it judges of human acts by Divine things, and directs human
acts according to Divine rules.
Accordingly wisdom as a gift, is not merely speculative but also
practical.
Reply Obj. 1: The higher a virtue is, the greater the number of
things to which it extends, as stated in _De Causis,_ prop. x, xvii.
Wherefore from the very fact that wisdom as a gift is more excellent
than wisdom as an intellectual virtue, since it attains to God more
intimately by a kind of union of the soul with Him, it is able to
direct us not only in contemplation but also in action.
Reply Obj. 2: Divine things are indeed necessary and eternal in
themselves, yet they are the rules of the contingent things which are
the subject-matter of human actions.
Reply Obj. 3: A thing is considered in itself before being compared
with something else. Wherefore to wisdom belongs first of all
contemplation which is the vision of the Beginning, and afterwards
the direction of human acts according to the Divine rules. Nor from
the direction of wisdom does there result any bitterness or toil in
human acts; on the contrary the result of wisdom is to make the
bitter sweet, and labor a rest.
_______________________