COLLATION IX.
On the gift of wisdom.
Summary. - Introduction, 1. - Explanation of the text: a twofold wisdom with subdivision, 2. 3. - False wisdom must be emptied out, true wisdom must be sought, 4. - Part I. Wisdom descending from above builds the house of God by its threefold effect. Light descends to the three powers of the soul; first, to illuminate the intellective power, 5. - Second, to gladden the affective power. 6. - Third, to strengthen the operative power, 7. - Thus it builds the Church and the soul, so that it may be the house of God: in which seven columns are required, as intimated by James, 8. - Part II. On the seven columns of the house of God - these are enumerated, 9. - The first column is chastity in the flesh, 10. - The second, innocence in the mind, 11. - The third, modesty in speech, 12. - The fourth, persuadability in affection, 13. - The fifth, liberality in effect: this is required especially in prelates, 14. 15. - The sixth, maturity in judgment: two things are required for this, 16. - The seventh, simplicity in intention, 17.
1. If you have risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God: mind the things that are above, not the things that are upon the earth.
Son, desiring wisdom, preserve justice, and God will bestow it upon you. The last words are in Ecclesiasticus, in which Ecclesiasticus shows how a man may attain the gift of wisdom. It is true that this gift is from God; but if you wish to have it, you must desire wisdom, because wisdom does not enter a soul unless it is borne toward it with great affection, nor is it denied to a soul that desires it; whence in the book of Wisdom: I wished, and understanding was given to me: and I called upon God, and the spirit of wisdom came upon me. Along with the desire for wisdom, justice must be preserved, because wisdom does not accord with iniquity: whence he says: preserve justice. Among other things, this is the highest justice, that a man not be ungrateful to God, but pour back the gifts conferred upon him to the Giver. Whence in Ecclesiasticus: To him who gives me wisdom I will give glory, because if you glory in wisdom, by that very fact you lose wisdom; Jeremiah: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength. And the cause of this is given in Ezekiel, where it is said: You, full of wisdom and beauty, were in the delights of the paradise of God: you lost your wisdom on account of your beauty.
This is the highest justice, that we give glory to God and seek wisdom from him. Whence in the Canonical Epistle of James: If any of you lacks wisdom, let him ask for it from God etc., nothing wavering in faith. And because I, who am about to speak concerning wisdom, am in need of wisdom, and you hearers likewise: therefore at the beginning let us beseech the Lord etc.
2. If you have risen with Christ etc. That word is fitting for the present time and for our purpose: it is written in the Epistle which is read at Mass, and it is the word of the Apostle to the Colossians, in which the holy Apostle exhorts us to attain true wisdom and to flee vain wisdom. He touches on the first when he says: If you have risen with Christ, seek the things that are above, etc. He touches on the second when he says: not the things that are upon the earth: in which he gives us to understand that just as there is a twofold gaze of the soul, so there is a twofold desire of it. One gaze of the soul is toward heavenly and invisible things, the other is toward earthly and corruptible things: so also there is a twofold desire of the soul: one is for eternal things, and the other is for temporal things. So also there is a wisdom which is from above, and another which is from below. He exhorts us to the first and dissuades us from that which is upon the earth. — That which is from below, blessed James describes, saying: Do not glory and be wicked against the truth. For this is not wisdom descending from above, but is earthly, sensual, diabolical. This wisdom with all solicitude seeks to delight in every pleasure, in the abundance of worldly riches, in the experience of sensual delights, and in the eminence or ambition of worldly pomps. Insofar as it makes a person solicitous to delight in every pleasure in the abundance of riches, it is earthly: insofar as it makes a person solicitous to delight in the experience of sensual delights, it is sensual: but insofar as it makes a person solicitous to delight in the eminence and ambition of worldly pomps, it is diabolical: because pride is the root of all evils, and it is principally condemned in the diabolical king.
3. Concerning this threefold wisdom the Apostle says to the Corinthians: It is written: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. That is the wisdom of which Jeremiah says: They are wise to do evil, but to do good they know not. To scatter this wisdom Christ died, made poor, afflicted, and humble, so that he might teach us to beware of it. The Apostle to the Corinthians: Has not God made foolish the wisdom of this world? as if to say, when on the cross he chose the contraries of worldly wisdom. The Apostle: It pleased God through the foolishness of preaching to save those who believe. The foolishness of God is wiser than men. You esteem the abundance of riches, and Christ chose poverty; you esteem the experience of sensual delights, and Christ chose the bitterness of suffering; you esteem the ambition of worldly pomps, and Christ willed to be despised and put to shame. And the wisdom of God prevailed; therefore he says: The foolishness of God is wiser than men. Solomon in Proverbs says: I am the most foolish of men, and the wisdom of men is not with me. I have not learned wisdom, and I have not known the wisdom of the Saints. Christ was foolish in outward appearance, when he departed from the desire of the foolish; more foolish, when he willed to be afflicted; most foolish indeed, when he chose the death of the cross and died by the most shameful death. - This is the wisdom of the Saints. The Apostle: This is our glory, the testimony of our conscience, that not in carnal wisdom, but in the wisdom of God we have conducted ourselves in this world. The Apostle: If anyone among you seems to be wise in this age, let him become a fool, that he may be wise. And to the Philippians he says: Many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their belly, on account of sensual wisdom; and whose glory is in their shame, on account of diabolical wisdom; who mind earthly things, namely on account of earthly wisdom.
4. Do not therefore set your mind on the things that are upon the earth, for Christ was crucified to make void this wisdom; and just as Christ died to make void and destroy vain wisdom, so he rose again and ascended to teach true wisdom and to establish it in our hearts. On the cross he taught us to spurn the wisdom of the world, and going into heaven he taught us to desire the wisdom of God and to love the fountain of life. All the wisdom of the world is to spurn these things. But the greatest foolishness is to make void the death of Christ, which those do who mind the things that are upon the earth; therefore it is necessary to make void this wisdom and to desire the wisdom that is from above .
5. But what is the wisdom that is from above? The Wise Man says in Ecclesiastes: I saw that wisdom excels folly as much as light differs from darkness. Therefore he gives us to understand that wisdom is light: light, I say, descending from above from the Father of lights, from whom is every best gift and every perfect gift. This light descends to illuminate our cognitive power, to gladden our affective power, and to strengthen our operative power. It descends from the most high God into the intellect, from the intellect into the affection, and even to the lowest, namely operation.
That it is a light descending to illuminate our intellective power is evident, because it is written in the book of Wisdom that she is the brightness of eternal light, the unspotted mirror of God's majesty, and the image of his goodness. And being one, she can do all things, and remaining in herself, she renews all things, and through nations transfers herself into holy souls and constitutes friends of God and prophets. For God loves none but him who dwells with wisdom. For she is more beautiful than the sun and above every arrangement of the stars; compared to light, she is found to be prior. Rightly is wisdom called the seat of God, and the soul so described, which is more beautiful than heaven, indeed than the whole universe, is the seat of God.
6. Second, wisdom descends from above as a light to gladden our affective power. Whence in Ecclesiasticus: Wine and music gladden the heart, and above both is the love of wisdom.
Wine and music gladden the heart, namely from without and according to impressed species, which are not truth itself, but a certain likeness of the thing, nor do they fill the soul, and they gladden not truly but phantastically. But where there is union according to truth, there is delight, where truth flows into the soul and fills it and gladdens it. Of this wisdom the Wise Man says: Her I loved and preferred to kingdoms and thrones, and I deemed riches nothing in comparison with her; above health and beauty I loved her. And all good things came to me together with her, and innumerable riches through her hands; and I rejoiced in all things, because this wisdom went before me. The Philosopher says that wisdom has the greatest delights. If it is a great thing to be illuminated by wisdom, it is a greater thing to be gladdened, insofar as one loves one's principle.
7. Third, wisdom descends from above as a light to strengthen our operative power. Whence in Ecclesiastes: Wisdom has strengthened the wise man more than ten princes of the city. Note that no sub-celestial power, neither earthly nor human, nor celestial or angelic, strengthens the soul as much as super-celestial wisdom. Whence in the book of Wisdom: Wisdom entered into the soul of the servant of God and stood against kings. She gave him a strong contest, that he might overcome and know that wisdom is mightier than all things.
8. And thus this wisdom builds the Church and the soul, so that it may be a dwelling place of God and a house of God, a house, I say, pleasant, a house beautiful and a house strong. It is said in Matthew: Everyone who hears these my words and does them shall be likened to a wise man who built his house upon firm rock. This house is principally built by wisdom: whence in Proverbs: Wisdom has built herself a house, she has hewn out seven pillars. It is certain that wisdom delights to be with men: whence she says: My delights are to be with the children of men. But that wisdom does not dwell with us is not a defect on her part, but on ours. If we wish that the aforesaid light dwell in us, we must have seven pillars.
But what are the seven pillars of this house? Shall I fabricate them from my own head? Far be it: sacred Scripture explains them sufficiently. Where then shall we find them? Blessed James, describing the wisdom that is from above, sets down its seven conditions, saying: First indeed it is chaste, then peaceable, modest, persuadable, consenting to the good, full of mercy and good fruits, not judging, without dissimulation. If I could explain these things to you, I would not think my words wasted; indeed I would give you a great way to wisdom.
9. These pillars are nothing other than certain steps toward wisdom. Gather the seven pillars. The first is chastity in the flesh; the second is innocence in the mind; the third is moderation in speech; the fourth is persuadability in affection, and the fifth is liberality in effect; the sixth is maturity in judgment, and the seventh is simplicity in intention. Through these the house of wisdom is established.
10. The first, I say, pillar of the house of wisdom is chastity in the flesh: whence he says: First indeed it is chaste. Why is this the first? Because this is where one must begin: for it is written in the book of Wisdom: Into a malevolent soul wisdom shall not enter, nor shall she dwell in a body subject to sins. An unchaste body is subject to sins; therefore wisdom cannot dwell in it. It is said in the book of Wisdom: As I knew that I could not otherwise be continent unless God grant it.
Gregory of Nazianzus was a most pure youth. It happened that he was studying at Athens. One night, while he slept, there came to him a most beautiful lady, having two handmaidens as if they were virgins; he began to repel her. And the lady said: "Do not flee from me, for I have not come to corrupt you. I am Wisdom, and the two handmaidens are humility and chastity or modesty. If you desire me, who am Wisdom, keep these handmaidens, namely humility and chastity, for where there has been pride, there will be disgrace; but where there is humility, there is wisdom ." True virginity is that in which wisdom is joined as a companion. Humility with modesty is the principal pillar of wisdom. Solomon says: Wine is a luxurious thing, and drunkenness is tumultuous; whoever delights in these will not be wise; and elsewhere: Wine and women make the wise to fall away and will reprove the sensible. You have a ready example in that Solomon, who fell away on account of women even to the worship of idolatry, who nevertheless was filled with wisdom like a river. If there were a tavern in which wine were sold that would induce forgetfulness of all wisdom, I believe no one would be so foolish as to buy that wine. I believe that the eternal God, by the most high dispensation of his counsel, permitted Solomon to fall, so that he might teach all men to flee from women.
11. The second pillar of the house of wisdom is innocence in the mind, which is noted when he says: then peaceable. Augustine says that "peace is the tranquility of order," namely, when one humbly subjects himself to a superior, conducts himself equably toward an equal, and discreetly governs an inferior. All who are children of wisdom maintain this order. It is said in Ecclesiasticus: The children of wisdom are the assembly of the just. Whence comes war? If you loved peace, you would obey your superior and govern your inferior in an orderly manner; you would have peace. He who disturbs this peace destroys the house of wisdom. It is written in Proverbs: He who is patient is governed by much wisdom; he who is impatient exalts his own folly, and thus he overturns the house of wisdom. Blessed James: Who is wise and instructed among you? Let him show by his good conduct his work in the meekness of wisdom.
12. The third column of the house of wisdom is moderation in speech, and this is indicated when it says: modest. Above all things, moderation is required in speech: whence in Ecclesiasticus: A wise man will be silent until the time, but the wanton and imprudent will not observe the time. For every matter there is a time and opportunity. Is it not the height of foolishness that a man should pierce both himself and his neighbor with the same sword? An evil word kills both the hearer and the speaker. You cannot detract from your neighbor without slaying yourself with the same sword. If I speak a word of scandal, I cannot harm you without also harming myself. So great is the closeness between silence and wisdom that the fool, if he keeps silent, will be reputed wise: and the wise man who speaks much is reputed a fool. In a single word I can utter a detraction; for this reason one must make a balance for one's words. Whence immoderation of speech is to be guarded against in the highest degree. - For speech is the instrument for expressing wisdom, and therefore it ought to be governed according to the rule of wisdom. Whence it is written: The words of the mouth of a wise man are grace: and the Apostle: Let no evil speech proceed from your mouth. It is a wondrous thing that when men sit at table to refresh themselves spiritually, one devil speaks of temporal matters and of detractions and feeds all who are at table with that poison. Death and life are in the power of the tongue . If the woman had kept silent when the devil said to her: Why has God commanded you not to eat of the tree of the knowledge of good and evil? the devil would not have had the occasion to tempt her further. And the philosophers also taught their disciples to be silent; Cato: "I consider the first of virtues to be to restrain the tongue." I believe that the sins of the tongue are so great that the world would have enough to answer for on account of those alone, if God were to rise up to judge them.
13. The fourth column of the house of wisdom is persuadability in the affections; which is noted when he says: persuadable, consenting to good things. There is no one who is persuadable to good unless he is benign: and this also accords with wisdom. The malicious person is persuadable to evil. It is written: The spirit of wisdom is benign, and will not free the evil-speaker from his lips. Good persuadability causes one to esteem and love good things and to consent to them: and the wiser a person is, the more persuadable he is to good things. Whence in Proverbs: A golden earring and a shining pearl is he who rebukes the wise and the obedient ear. Just as an earring adorns the ear, and a pearl in a crown adorns the face, so a good word adorns the wise person. When a wise person is rebuked, he conducts himself as if he were being adorned. For if I correct myself at the word of good admonition, what else do I do than adorn myself with that word? If, however, this pearl is set before a fool, he tramples it like a dog. Whence in Proverbs: Do not rebuke a scoffer, lest he hate you: rebuke a wise man, and he will love you. Dearly beloved! It is better to be corrected by a wise man than to be deceived by the flattery of fools. A fool, when he is corrected, does not withdraw from evil nor is he led to good. He who recognizes his faults, and they displease him, is wise. He who rebukes a person and calls him back from evil renders him a greater service than if he gave him the whole world.
14. The fifth column of the house of wisdom is liberality in effect. Wisdom wills to have mercy not only in affection, but also in effect. This is noted when he says: full of mercy and good fruits. By their fruits you shall know them. Whence in Proverbs it is said: She opened her hand to the needy and stretched out her palms to the poor. She opened her mouth to wisdom, and the law of clemency is on her tongue. From the fruit of her hands she gave to the needy. Wisdom teaches that a person should perform works not frivolous but fruitful, because the fruit of good labors is glorious. Among all fruitful works, the works of mercy are most fruitful. Give therefore from the fruits of your hands.
15. Those who are placed in charge of governing others ought to have this mercy: whence in Acts: Consider therefore, brethren, from among you men of good testimony, full of the Holy Spirit and wisdom, whom we may appoint over this work of distribution. He would not be a wise steward who would steal the goods of God. If something were given to you to distribute to a household, and you were to steal it and put it in your purse: do you not believe that the household of the lord would cry out against you and call you the worst steward, and the lord would say: Cast the unprofitable servant into the outer darkness ? The greatest wisdom that can exist is that the steward fruitfully expend what he has to distribute, and what has been entrusted to him for distribution. Such were blessed Stephen and Lawrence. The supreme pontiffs in the primitive Church did not occupy themselves with these earthly things: now there is concern for having temporal goods, not for distributing them. It says: full of mercy: The Apostle: What a man shall sow, that also shall he reap. If a lord were to give his servant grain to sow his field, and that servant were to put the grain in a sack and not sow it: the land would bear fruit poorly, indeed it would cry out against him. Just as mercy is a friend of wisdom, so avarice is its enemy. The avaricious deride all who do not love money. In Deuteronomy: Gifts blind the eyes of the wise and alter the words of the just.
They blind the eyes, not bodily, but spiritual; therefore they take away the light of wisdom. It is written: It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven, because he has an earthly and heavy heart.