Whether the Seventh Beatitude Corresponds to the Gift of Wisdom?
Objection 1: It seems that the seventh beatitude does not correspond
to the gift of wisdom. For the seventh beatitude is: "Blessed are the
peacemakers, for they shall be called the children of God." Now both
these things belong to charity: since of peace it is written (Ps.
118:165): "Much peace have they that love Thy law," and, as the
Apostle says (Rom. 5:5), "the charity of God is poured forth in our
hearts by the Holy Ghost Who is given to us," and Who is "the Spirit
of adoption of sons, whereby we cry: Abba [Father]" (Rom. 8:15).
Therefore the seventh beatitude ought to be ascribed to charity
rather than to wisdom.
Obj. 2: Further, a thing is declared by its proximate effect rather
than by its remote effect. Now the proximate effect of wisdom seems
to be charity, according to Wis. 7:27: "Through nations she conveyeth
herself into holy souls; she maketh the friends of God and prophets":
whereas peace and the adoption of sons seem to be remote effects,
since they result from charity, as stated above (Q. 29, A. 3).
Therefore the beatitude corresponding to wisdom should be determined
in respect of the love of charity rather than in respect of peace.
Obj. 3: Further, it is written (James 3:17): "The wisdom, that is
from above, first indeed is chaste, then peaceable, modest, easy to
be persuaded, consenting to the good, full of mercy and good fruits,
judging without dissimulation [*Vulg.: 'without judging, without
dissimulation']." Therefore the beatitude corresponding to wisdom
should not refer to peace rather than to the other effects of
heavenly wisdom.
_On the contrary,_ Augustine says (De Serm. Dom. in Monte i, 4) that
"wisdom is becoming to peacemakers, in whom there is no movement of
rebellion, but only obedience to reason."
_I answer that,_ The seventh beatitude is fittingly ascribed to the
gift of wisdom, both as to the merit and as to the reward. The merit
is denoted in the words, "Blessed are the peacemakers." Now a
peacemaker is one who makes peace, either in himself, or in others:
and in both cases this is the result of setting in due order those
things in which peace is established, for "peace is the tranquillity
of order," according to Augustine (De Civ. Dei xix, 13). Now it
belongs to wisdom to set things in order, as the Philosopher declares
(Metaph. i, 2), wherefore peaceableness is fittingly ascribed to
wisdom. The reward is expressed in the words, "they shall be called
the children of God." Now men are called the children of God in so
far as they participate in the likeness of the only-begotten and
natural Son of God, according to Rom. 8:29, "Whom He foreknew . . .
to be made conformable to the image of His Son," Who is Wisdom
Begotten. Hence by participating in the gift of wisdom, man attains
to the sonship of God.
Reply Obj. 1: It belongs to charity to be at peace, but it belongs to
wisdom to make peace by setting things in order. Likewise the Holy
Ghost is called the "Spirit of adoption" in so far as we receive from
Him the likeness of the natural Son, Who is the Begotten Wisdom.
Reply Obj. 2: These words refer to the Uncreated Wisdom, which in the
first place unites itself to us by the gift of charity, and
consequently reveals to us the mysteries the knowledge of which is
infused wisdom. Hence, the infused wisdom which is a gift, is not the
cause but the effect of charity.
Reply Obj. 3: As stated above (A. 3) it belongs to wisdom, as a gift,
not only to contemplate Divine things, but also to regulate human
acts. Now the first thing to be effected in this direction of human
acts is the removal of evils opposed to wisdom: wherefore fear is
said to be "the beginning of wisdom," because it makes us shun evil,
while the last thing is like an end, whereby all things are reduced
to their right order; and it is this that constitutes peace. Hence
James said with reason that "the wisdom that is from above" (and this
is the gift of the Holy Ghost) "first indeed is chaste," because it
avoids the corruption of sin, and "then peaceable," wherein lies the
ultimate effect of wisdom, for which reason peace is numbered among
the beatitudes. As to the things that follow, they declare in
becoming order the means whereby wisdom leads to peace. For when a
man, by chastity, avoids the corruption of sin, the first thing he
has to do is, as far as he can, to be moderate in all things, and in
this respect wisdom is said to be modest. Secondly, in those matters
in which he is not sufficient by himself, he should be guided by the
advice of others, and as to this we are told further that wisdom is
"easy to be persuaded." These two are conditions required that man
may be at peace with himself. But in order that man may be at peace
with others it is furthermore required, first that he should not be
opposed to their good; this is what is meant by "consenting to the
good." Secondly, that he should bring to his neighbor's deficiencies,
sympathy in his heart, and succor in his actions, and this is denoted
by the words "full of mercy and good fruits." Thirdly, he should
strive in all charity to correct the sins of others, and this is
indicated by the words "judging without dissimulation [*Vulg.: 'The
wisdom that is from above . . . is . . . without judging, without
dissimulation'," lest he should purpose to sate his hatred under
cover of correction.
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