Article 6: Whether This Doctrine is the Same as Wisdom?
So to the sixth question it proceeds. It is evident that this Doctrine is not Wisdom. Truly, no doctrine which adds to its principles from another science is worthy of the name Wisdom, "he who is wise directs, and is not directed" (I, Metaphysics). But this doctrine adds to its principles. Therefore, this doctrine is not Wisdom.
In addition to that, Wisdom extends to test the principles of other sciences whence it is spoken of as the head of sciences, as is clear in Ethics VI. But this Doctrine is not tested by the principles of other sciences. Therefore, it is not Wisdom. Moreover, this Doctrine is acquired through study, however Wisdom is to be had through infusion. It is counted as a gift of the Holy Spirit, as is clear in Isaiah 11. Therefore, this doctrine is not Wisdom.
But on the contrary, it is said in Deuteronomy 4:6, the original law, "This is your wisdom and understanding publicly for the nations."
I respond saying that this Doctrine is chiefly Wisdom above all human wisdom, indeed not in any type only, but simply. Truly, the Wise person is to order and to judge, however, inferior matters should be judged through a higher principle; anyone is said to be Wise who considers the highest principle in that order. Just as in building, he who arranges the shape of the house is called Wise and architect as opposed to the inferior builders who plane the wood and arrange the stones, whence it is said in 1 Corinthians 3:10, "as the wise builder I have laid the foundation." And again, in the order of all human life, the prudent man is said to be wise in as much as he orders his actions to a fitting end, whence is it said in Proverbs 10:23, "Wisdom is prudence to a man." Therefore, He who considers Himself the highest cause in the whole universe, that is God, is the most Wise. Whence Wisdom is said to be knowledge of the divine, just as Augustine makes clear in de Trinitate XII. However, Sacred Doctrine particularly treats of God that He is the highest cause, not only so far as He can be recognizable through creatures as philosophers recognized Him, "That which is known of God is manifest in them" (Rom 1:19), but truly as much as He is know to Himself solely and through the revelation communicated to others. Whence Sacred Doctrine is the most Wise science.
To the second objection it is said that either the principles of other sciences are noted by themselves and are not able to be tested or they are tested by natural reason through the means of some other sciences. However, the knowledge owned by this science is known by the means of revelation, not, however, by means of natural reason. Therefore, it does not extent to prove those principles of other sciences but only to judge them. Truly, whatever is found is found in other sciences contrary to the truth of this science is condemned as wholly false, whence it is said in 2 Corinthians 10:4-5, "Destroying plans and all heights that exalts itself against the knowledge of God."
To the third objection it is said that since judgment extends to Wisdom, the twofold mode of judges creates a twofold Wisdom. Truly, anyone may judge by one mode through the means of inclination, just as whoever has the habit of virtue judges those things which concern virtue. Hence, it is the virtuous man, as it is said in Ethics X, that is the measure and rule of human acts. In another mode, by means of knowledge, just as whoever has been taught in moral science may be able to judge concerning moral actions even though he does not have virtue. Consequently, the first mode of judgment concerning divine things extends to Wisdom which is given by the Holy Spirit, according to 1 Corinthians 2:15, "The spiritual man judges all things." And Dionysius says in Div. Nom. II, "Hierotheus ["sanctification by God] is taught not by mere learning, but by experience of divine things." However, the second mode of judging extends to this doctrine which is acquired by study though its principles are had by revelation.