Chapter XXXVII: Part II: Special Moral Theology (18)

(a) Only those in the state of grace have divine Wisdom, for without love of God it is impossible to have that right judgment of things that is consequent on the relish for and connaturality with divine things. Hence, it is said: “Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins” (Wis., i. 4).

(b) All those who are in the state of grace have the Gift of Wisdom, for man is so weak and the supernatural virtues are so far above him that, even when he has received these virtues, he is unable to make proper use of them or to preserve them in time of temptation, unless he has received the supplementary forces that will enable him to obey more easily and promptly the voice and impulse of the Holy Ghost. Thus, Charity destines man to beatitude, but, unless he has Wisdom to value this virtue and privilege, to spurn the false wisdom of the world, to think on the love of God with delight and to make it the norm of his judgments and decisions, he will not progress in Charity, nor retain it, nor arrive at the beatitude to which it destines him.

1616. Though all who are in the state of grace possess all the Gifts of the Holy Ghost, these Gifts are not had in the same way by all their possessors. Thus, the following points should be noted with reference to the Gift of Wisdom:

(a) The Gifts, like the infused virtues, are possessed habitually by baptized children and insane persons, and actually by adults. Just as infants have the possession but not the use of certain natural gifts (such as reason and responsibility), so likewise supernatural life and powers are granted them through baptismal regeneration, but the exercise of this life and of these powers is prevented by their inability to realize what they possess and to make use of it. The lack of bodily development, which impedes the use of natural reason, also impedes the use of supernatural Wisdom.

(b) The Gift of Wisdom is had in itself by all who are in the state of grace; but in its extension, which is the “word of Wisdom,” it is possessed only by highly gifted souls who have a special mission from God (see above, 1610 sqq.). With sanctifying grace, each one receives the supernatural Gift of judging rightly about heavenly things and of regulating his conduct by them in so far as is necessary for the attainment of salvation; otherwise, we should have to say that grace is inferior to nature, and does not provide what is necessary for its end. But the ability to explain heavenly things so as to draw others to the truth, and to apply heavenly doctrines to the guidance of others so as to lead them to good, is one of the gifts freely given, which the Spirit divides according as He wills (I Cor., xii. 11): “To one by the Spirit is given the word of Wisdom, to another the word of Knowledge, etc.” (ibid, 8).

1617. The Gift of Wisdom in itself (i.e., as intended directly for the benefit of the recipient and not for the benefit of others) is also had in varying degrees. (a) Thus, different persons do not possess this Gift in equal measure; for to some is granted the contemplation of loftier mysteries not granted to others, and suprahuman Wisdom plays a greater part in the direction of some lives than in that of others. (b) The same persons do not possess Wisdom in an equal degree at all times. Thus, in Baptism all the Seven Gifts are received, but in Confirmation they are in some way perfected, either in themselves by a greater refinement or sensibility to the action of the Holy Spirit, or as regards their possession by their subject through a firmer hold of them.

1618. The Exercise of the Gift of Wisdom.--(a) The external magisterium (i.e., revelation and the teaching Church) conveys the truths of faith to the mind of the believer. (b) The internal Teacher, the Holy Ghost, illuminates the soul with Wisdom, so that it ponders on the first principles of faith and makes the love of them control its judgments, Words, and actions: “You have the unction from the Holy One and know all things” (I John, ii. 20), that is, all that is needed for salvation.

1619. The Beatitude and the Fruits that Correspond to Wisdom.--The Gifts of the Holy Ghost, by supplying for what is imperfect in the habits of virtue (e.g., by protecting faith against dullness of perception, hope against presumption, charity against distaste for divine things), give to these virtues a perfectionment like to that which they will have in the state of beatitude, and to their exercise a corresponding enjoyment. Hence, to the Gifts, which are most excellent habits, correspond those most perfect or most delightful acts of virtue known as Beatitudes and Fruits (see 159 sqq.).

(a) There appears a special correspondence of the seventh beatitude (“Blessed are the peacemakers, for they shall be called the sons of God,” Matt., v. 9) with Wisdom, both as regards their merit, and as regards their reward. The work of Wisdom is to reduce all things to unity, to see life and the world as a whole, to look upon creatures as parts of one great divine plan. Similarly, the work of the peacemakers is to put an end to dissension and division and to reconcile the warring powers of the soul, or to introduce harmony between those that are at enmity: “The Wisdom that is from above is peaceable” (James, iii. 17). Again, the reward promised the peacemakers is that they shall be called the sons of God, and of Wisdom it may be said that it makes one the image of the Son of God, who is Eternal Wisdom.

(b) The Fruits of the Holy Ghost that are assigned to Wisdom are, with regard to God: charity, or a tender love of God (“The charity of God is poured out in our hearts,” Rom., v. 5.), joy, or delight at union with God (“Rejoice in the Lord always,” Phillip., iv. 4), peace, or security in the enjoyment of God (“There is much peace to them that love Thy law,” Ps. cxviii. 165). The Fruits that have reference to the love of neighbor are: goodness, or an internal benevolence characterized by sweetness (“The fruit of the light is in all goodness,” Eph., v. 9), and kindness, or a beneficence accompanied by cheerfulness (“The Lord loves the cheerful giver,” II Cor., ix. 7).

1620. St. James (iii. 17, 18) describes the direction which Wisdom gives to human actions (see 1612, 1613) and the fruit of peace to which it conducts them, as follows: “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, without judging, without dissimulation. And the fruit of justice is sown in peace to them that make peace.”

(a) Thus, first, Wisdom directs one to be free from sin (“chaste”), for the fear of the Lord is the beginning of Wisdom (Ps. cx. 110).

(b) Next, Wisdom directs one to work for peace within one’s own soul, by following moderation where one can decide for oneself (“modest”), by seeking advice where one is in doubt (“easy to be persuaded”).

(c) Further, Wisdom directs one to be peaceful towards others, to be well disposed towards their good or benefit (“consenting to the good”), compassionate and helpful in their distress (“full of mercy and good fruits”), not partial or hypocritical in criticizing their defects (“without judging, without dissimulation”).

(d) Finally, Wisdom, having sown in peace, reaps the peace of righteousness. False wisdom leads to wrangling and disorder, true Wisdom to concord and harmony.

1621. The Sins Opposed to Wisdom.--Just as blindness and dullness-that is, the want of all or of sufficient perceptiveness in spiritual things--are opposed to the Gift of Understanding (see 912), so stupidity and foolishness--that is, the want of all or of sufficient good judgment about spiritual things--are opposed to the Gift of Wisdom.

1622. Foolishness is defined as “a slowness and darkness of mind that is due to some moral defect, and that makes it difficult for one to judge rightly about the Last End of things and the Chief Good.”

(a) Foolishness is slow and darksome, and thus the contrary of Wisdom, which is alert and discerning.

(b) It is a defect of judgment, and so differs from the sins of blindness and dullness of heart.

(c) It is an error of judgment about the chief concern of life and the things of greatest value, and thus it is different from the innocent simplicity of many good persons, whose judgment is not sound in affairs of this world.

(d) It is brought on by moral fault, and is therefore not to be identified with invincible ignorance, which is a physical imperfection caused by nature, as in the weak-minded and the insane.

1623. Just as true Wisdom seems foolishness to the world, so does true foolishness seem wisdom to the world (I Cor., iii. 18 sqq.). There is a counterfeit wisdom, which places its last end in some created good, and which is therefore foolishness before God. St. James (iii. 15) describes false wisdom as “earthly, sensual, devilish”; and these words express very well three chief classes of worldly wisdom. (a) Some of the worldly-wise aim above all things at amassing and increasing wealth or other external possessions (earthly wisdom). (b) Others seek chiefly pleasure, health, comfort, or other bodily goods (animal wisdom). (c) Others imitating Lucifer, who is king over all the sons of pride (Job, xli. 25), devote their whole lives solely to the pursuit of inordinate excellence of some kind--that is, of selfish domination or honors or glory, etc. (devilish wisdom).

1624. The foolishness we are now considering is sinful, for it is a voluntary choice of evil, a violation of commandments, and the ruination of man. In scripture the term “fool” is applied to the wicked, the impious, the objects of divine anger (Ps. xiii. 1), and hence it was that our Lord declared severe penalty against those who call another a fool (Matt., v. 22).

(a) Foolishness is a voluntary choice of evil, for it consists in a turning away from spiritual things or an entire absorption in the things of this world, with the result that one becomes unfitted to judge aright concerning the values of human existence: “The animal man does not perceive the things of the Spirit of God” (I Cor., ii. 14). But the fact that his taste is perverted, and that he has no relish for the spiritual, is due to his own deliberate rejection of good and the cultivation of evil.

(b) Foolishness is a violation of commandments about the knowledge and employment of truth (see 914 sqq.): “See how you walk, not as unwise, but as wise” (Eph., v. 15, 16).

(c) Foolishness leads to perdition, for, being defective in its judgment, it barters away the future for present satisfaction and sells its birthright for a mess of pottage: “The prosperity of fools destroys them” (Prov., i. 32); “Thou fool, this night shall thy soul be required of thee” (Luke, xii. 20).

1625. The causes of the sin of foolishness, as was said above (see 1623), are the wrong and sinful views taken of life, which make men judge all things by the standards of gain or pleasure or power, rather than by the standard of the First Cause, in comparison with whom all these lower goods are but trivial. But, among all the vices that lead mankind astray from Wisdom, the preeminence is held by lust, for its attraction is greater and its hold on the soul more complete. As chastity especially disposes for heavenly contemplation and Wisdom (see 912) by the refinement and elevation and spirituality it gives the mind, so does sensuality especially indispose for these goods by the coarseness and degradation and materialism that follow in its wake.