HUMAN ARTS AS WELL AS DIVINE KNOWLEDGE PROCEED FROM GOD.
Homer calls an artificer wise; and of Margites, if that is his work, he
thus writes:
“Him, then, the gods made neither a delver nor a ploughman,
Nor in any other respect wise; but he missed every art.”
Hesiod further said the musician Linus was “skilled in all manner of
wisdom;” and does not hesitate to call a mariner wise, seeing he writes:
“Having no wisdom in navigation.”
And Daniel the prophet says, “The mystery which the king asks, it is
not in the power of the wise, the Magi, the diviners, the Gazarenes, to
tell the king; but it is God in heaven who revealeth it.”[840]
Here he terms the Babylonians wise. And that Scripture calls every
secular science or art by the one name wisdom (there are other arts and
sciences invented over and above by human reason), and that artistic
and skilful invention is from God, will be clear if we adduce the
following statement: “And the Lord spake to Moses, See, I have called
Bezaleel, the son of Uri, the son of Or, of the tribe of Judah; and I
have filled him with the divine spirit of wisdom, and understanding,
and knowledge, to devise and to execute in all manner of work, to work
gold, and silver, and brass, and blue, and purple, and scarlet, and
in working stone work, and in the art of working wood,” and even to
“all works.”[841] And then He adds the general reason, “And to every
understanding heart I have given understanding;”[842] that is, to
every one capable of acquiring it by pains and exercise. And again,
it is written expressly in the name of the Lord: “And speak thou to
all that are wise in mind, whom I have filled with the spirit of
perception.”[843]
Those who are wise in mind have a certain attribute of nature peculiar
to themselves; and they who have shown themselves capable, receive
from the Supreme Wisdom a spirit of perception in double measure. For
those who practise the common arts, are in what pertains to the senses
highly gifted: in hearing, he who is commonly called a musician; in
touch, he who moulds clay; in voice the singer, in smell the perfumer,
in sight the engraver of devices on seals. Those also that are occupied
in instruction, train the sensibility according to which the poets
are susceptible to the influence of measure; the sophists apprehend
expression; the dialecticians, syllogisms; and the philosophers are
capable of the contemplation of which themselves are the objects.
For sensibility finds and invents; since it persuasively exhorts to
application. And practice will increase the application which has
knowledge for its end. With reason, therefore, the apostle has called
the wisdom of God “manifold,” and which has manifested its power “in
many departments and in many modes”[844]--by art, by knowledge, by
faith, by prophecy--for our benefit. “For all wisdom is from the Lord,
and is with Him for ever,” as says the Wisdom of Jesus.[845]
“For if thou call on wisdom and knowledge with a loud voice, and
seek it as treasures of silver, and eagerly track it out, thou shalt
understand godliness and find divine knowledge.”[846] The prophet says
this in contradiction to the knowledge according to philosophy, which
teaches us to investigate in a magnanimous and noble manner, for our
progress in piety. He opposes, therefore, to it the knowledge which
is occupied with piety, when referring to knowledge, when he speaks
as follows: “For God gives wisdom out of His own mouth, and knowledge
along with understanding, and treasures up help for the righteous.” For
to those who have been justified by philosophy, the knowledge which
leads to piety is laid up as a help.