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 (FS, Q[14], A[1]).
Reply to Objection 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 to Objection 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.
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.
Objection 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.
Objection 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. FP, Q[79], A[9]; FS, 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 to Objection 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 to Objection 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 to Objection 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.
Whether wisdom can be without grace, and with mortal sin?
Objection 1: It would seem that wisdom can be without grace and with mortal sin. For saints glory chiefly in such things as are incompatible with mortal sin, according to 2 Cor. 1:12 : "Our glory is this, the testimony of our conscience." Now one ought not to glory in one's wisdom, according to Jer. 9:23 : "Let not the wise man glory in his wisdom." Therefore wisdom can be without grace and with mortal sin.
Objection 2: Further, wisdom denotes knowledge of Divine things, as stated above (A[1]). Now one in mortal sin may have knowledge of the Divine truth, according to Rom. 1:18 : "(Those men that) detain the truth of God in injustice." Therefore wisdom is compatible with mortal sin.
Objection 3: Further, Augustine says (De Trin. xv, 18) while speaking of charity: "Nothing surpasses this gift of God, it is this alone that divides the children of the eternal kingdom from the children of eternal perdition." But wisdom is distinct from charity. Therefore it does not divide the children of the kingdom from the children of perdition. Therefore it is compatible with mortal sin.
On the contrary, It is written ( Wis. 1:4 ): "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins."
I answer that, The wisdom which is a gift of the Holy Ghost, as stated above (A[1]), enables us to judge aright of Divine things, or of other things according to Divine rules, by reason of a certain connaturalness or union with Divine things, which is the effect of charity, as stated above (A[2]; Q[23], A[5]). Hence the wisdom of which we are speaking presupposes charity. Now charity is incompatible with mortal sin, as shown above (Q[24], A[12]). Therefore it follows that the wisdom of which we are speaking cannot be together with mortal sin.
Reply to Objection 1: These words are to be understood as referring to worldly wisdom, or to wisdom in Divine things acquired through human reasons. In such wisdom the saints do not glory, according to Prov. 30:2 : "The wisdom of men is not with Me": But they do glory in Divine wisdom according to 1 Cor. 1:30 : "(Who) of God is made unto us wisdom."
Reply to Objection 2: This argument considers, not the wisdom of which we speak but that which is acquired by the study and research of reason, and is compatible with mortal sin.
Reply to Objection 3: Although wisdom is distinct from charity, it presupposes it, and for that very reason divides the children of perdition from the children of the kingdom.
Whether wisdom is in all who have grace?
Objection 1: It would seem that wisdom is not in all who have grace. For it is more to have wisdom than to hear wisdom. Now it is only for the perfect to hear wisdom, according to 1 Cor. 2:6 : "We speak wisdom among the perfect." Since then not all who have grace are perfect, it seems that much less all who have grace have wisdom.
Objection 2: Further, "The wise man sets things in order," as the Philosopher states (Metaph. i, 2): and it is written ( James 3:17 ) that the wise man "judges without dissimulation [*Vulg.: 'The wisdom that is from above . . . is . . . without judging, without dissimulation']". Now it is not for all that have grace, to judge, or put others in order, but only for those in authority. Therefore wisdom is not in all that have grace.