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Dist. 35

Book III: On the Incarnation of the Word · Distinction 35

Textus Latinus
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DISTINCTIO XXXV.

Cap. I. De sapientia et scientia, quo differant.

Post praemissa diligenter considerandum est, in quo differat sapientia a scientia. De hoc Augustinus1 ita ait: «Philosophi disputantes de sapientia definierunt eam dicentes: Sapientia est rerum humanarum divinarumque scientia. Ego quoque utrarumque rerum cognitionem, id est divinarum et humanarum, et sapientiam et scientiam dici posse, non nego. Verum iuxta distinctionem Apostoli, qua dixit: Alii datur sermo sapientiae, alii sermo scientiae, illa definitio dividenda est, ut rerum divinarum cognitio sapientia proprie nuncupetur, humanarum vero cognitio proprie scientiae nomen obtineat. Neque vero quidquid sciri ab homine potest in rebus humanis, ubi plurimum supervacuae vanitatis et noxiae curiositatis est, huic scientiae tribuo, sed illud tantum, quo fides saluberrima, quae ad veram beatitudinem ducit, gignitur, nutritur, defenditur, roboratur; qua scientia non pollent fideles plurimi, quamvis polleant ipsa fide plurimum. Aliud est enim scire tantummodo, quid homo credere debeat propter adipiscendam vitam beatam; aliud est scire, quomodo hoc ipsum et piis opituletur et contra impios defendatur, quae proprio vocabulo appellatur scientia». De his quoque duabus virtutibus idem Augustinus2, differentiam inter eas assignans, super Psalmum ait: «Distat sapientia a scientia, testante sancto Iob, qui quodam modo singula definiens ait: Sapientia est pietas, scientia vero est abstinere a malis. Pietatem vero hoc loco posuit Dei cultum, quae Graece dicitur theosebia, quae est in cognitione et dilectione eius quod semper est et incommutabiliter manet, quod Deus est. Abstinere vero a malis est in medio pravae nationis prudenter versari». Idem quoque, inter haec duo aperte distinguens, ait in libro duodecimo de Trinitate3: «Distat ab aeternorum contemplatione actio, qua bene utimur temporalibus rebus, et illa sapientiae, haec scientiae deputatur; quamvis et illa, quae sapientia est, possit nuncupari scientia, ut Apostolus4 loquitur, ubi dicit: Nunc scio ex parte; quam scientiam profecto contemplationis Dei vult intelligi. In hoc ergo differentia est, quia ad contemplationem sapientia, ad actionem vero scientia pertinet». — Ecce aperte demonstratum est, in quo differant spiritus sapientiae et spiritus scientiae, scilicet ut sapientia divinis, scientia humanis attributa sit rebus. Et ut docet Augustinus5, utrumque agnoscimus in Christo, scilicet et rem divinam et rem humanam, et ideo de ipso habemus sapientiam et scientiam. «Cum enim legitur: Verbum caro factum est; in Verbo intelligitur verus Dei Filius, in carne agnoscitur verus hominis filius». Item, cum dicitur: Vidimus plenum gratiae et veritatis; gratiam referamus ad scientiam, et veritatem ad sapientiam, quia in Christo scientia et sapientia fuit plenarie, et nos scientiam et sapientiam de eo habemus, qui Deus est et homo.

Cap. II. In quo differat sapientia ab intellectu.

Ostensa differentia inter scientiam et sapientiam, quid distet inter sapientiam et intellectum, videamus. — In hoc differunt illa duo, quia sapientia proprie est de aeternis, quae Veritati aeternae contemplandae intendit; intelligentia vero non modo de aeternis est, sed etiam de rebus invisibilibus et spiritualibus temporaliter exortis. Per eam enim et natura summa, quae fecit omnes naturas, id est divina, consideratur, et quae post ipsam sunt spirituales et invisibiles naturae, ut Angeli et omnes animae bonae affectiones conspiciuntur. In hoc ergo differentia est, quia sapientia Creator tantum conspicitur6, intellectu vero et Creator et creatura quaedam. Item, intellectu intelligibilia capimus tantum, sapientia vero non modo capimus superiora, sed etiam in cognitis delectamur. Sic ergo distingui potest inter illa tria, scilicet scientiam, intellectum et sapientiam: scientia valet ad rectam administrationem rerum temporalium et ad bonam inter malos conversationem, intelligentia ad Creatoris et creaturarum invisibilium speculationem, sapientia vero ad solius aeternae Veritatis contemplationem et delectationem.

Cap. III. Utrum intellectus et scientia, quae inter dona numerantur, sint illa quae naturaliter habet homo.

Et notandum, quod intellectus et scientia, quae dicuntur dona Spiritus sancti, alia sunt ab intellectu et scientia, quae naturaliter sunt in anima hominis. Hae enim virtutes sunt, quae per gratiam infunduntur animis fidelium, ut per eas recte vivant; illa vero naturaliter habet homo ex beneficio creationis, a Deo tamen. Per has autem virtutes, quae dicuntur Spiritus sancti dona, illa naturalia reformantur atque adiuvan-

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tur, ut verbi gratia, intellectus naturalis, peccato obtenebratus, per virtutem quandam et gratiam, quae dicitur spiritus intelligentiae, reformatur atque adiuvatur7 ad intelligendum; ita et per illam virtutem, quae dicitur spiritus sapientiae, iuvatur atque erigitur mentis ratio ad contemplationem et delectationem aeternae Veritatis. Illud etiam sciendum est, quod sapientia, de qua nunc disserimus, non illa est Dei sapientia, ut ait Augustinus8, quae Deus est, sed hominis sapientia, verumtamen quae secundum Deum est ac verus et praecipuus cultus eius est. Si ergo colat mens hominis Deum, cuius ab eo capax facta est et cuius esse particeps potest, sapiens ipsa fit, et non sua luce, sed summae illius lucis participatione sapiens fit. Ista ergo hominis sapientia etiam Dei est; verum non ita Dei est, ut ea sapiens sit Deus; non enim participatione sui sapiens est, sicut mens participatione Dei. Sic etiam dicitur iustitia Dei non solum illa qua ipse iustus est, sed etiam illa quam dat homini, cum iustificat impium.

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English Translation

DISTINCTION XXXV.

Chapter I. On wisdom and knowledge, in what they differ.

After the foregoing, it must be diligently considered in what wisdom differs from knowledge. Concerning this Augustine1 speaks thus: «The philosophers, disputing about wisdom, defined it, saying: Wisdom is the knowledge of things human and divine. I too do not deny that the cognition of both kinds of things, that is, of things divine and human, can be called both wisdom and knowledge. But according to the distinction of the Apostle, by which he said: To one is given the word of wisdom, to another the word of knowledge, that definition must be divided, so that the cognition of things divine be properly named wisdom, but the cognition of things human properly obtain the name of knowledge. Nor indeed do I assign to this knowledge whatever can be known by man in human affairs, where there is very much superfluous vanity and harmful curiosity, but only that by which the most wholesome faith, which leads to true beatitude, is begotten, nourished, defended, strengthened; with which knowledge very many of the faithful are not endowed, although they are endowed in a high degree with the faith itself. For it is one thing to know merely what a man ought to believe for the sake of attaining the blessed life; it is another thing to know how this very thing may both help the pious and be defended against the impious, which is called by its proper word knowledge». Concerning these two virtues also the same Augustine2, assigning the difference between them, says upon the Psalm: «Wisdom differs from knowledge, holy Job bearing witness, who in a certain manner, defining each, says: Wisdom is piety, but knowledge is to abstain from evils. And by piety in this place he set down the worship of God, which in Greek is called theosebia, which consists in the cognition and love of that which always is and abides unchangeably, which is God. But to abstain from evils is to live prudently in the midst of a depraved nation». The same [Augustine] too, plainly distinguishing between these two, says in the twelfth book On the Trinity3: «Action, by which we use temporal things well, differs from the contemplation of eternal things, and the latter is assigned to wisdom, the former to knowledge; although even that which is wisdom can be called knowledge, as the Apostle4 speaks, where he says: Now I know in part; which knowledge he assuredly wishes to be understood of the contemplation of God. In this therefore is the difference, that wisdom pertains to contemplation, but knowledge to action». — Behold, it has been plainly shown in what the spirit of wisdom and the spirit of knowledge differ, namely that wisdom is attributed to things divine, knowledge to things human. And as Augustine5 teaches, we acknowledge both in Christ, namely both a divine thing and a human thing, and therefore concerning him we have wisdom and knowledge. «For when it is read: The Word was made flesh; in the Word is understood the true Son of God, in the flesh is recognized the true son of man». Likewise, when it is said: We saw [him] full of grace and truth; let us refer grace to knowledge, and truth to wisdom, because in Christ knowledge and wisdom were fully, and we have knowledge and wisdom concerning him, who is God and man.

Chapter II. In what wisdom differs from understanding.

The difference between knowledge and wisdom having been shown, let us see what distinguishes wisdom from understanding. — In this those two differ, that wisdom is properly of eternal things, which is intent upon contemplating the eternal Truth; but understanding is not only of eternal things, but also of things invisible and spiritual that have arisen temporally. For by it both the supreme nature, which made all natures, that is the divine, is considered, and the spiritual and invisible natures which are after it, such as the Angels and all the good affections of the soul, are beheld. In this therefore is the difference, that by wisdom the Creator alone is beheld6, but by understanding both the Creator and a certain creature. Likewise, by understanding we grasp intelligible things only, but by wisdom we not only grasp higher things, but also delight in the things known. Thus therefore one can distinguish among those three, namely knowledge, understanding, and wisdom: knowledge avails for the right administration of temporal things and for good conduct among the wicked, understanding for the speculation of the Creator and of the invisible creatures, but wisdom for the contemplation and delight of the eternal Truth alone.

Chapter III. Whether the understanding and knowledge which are numbered among the gifts are those which man has naturally.

And it is to be noted that the understanding and knowledge which are called gifts of the Holy Spirit are other than the understanding and knowledge which are naturally in the soul of man. For these are virtues which are infused by grace into the minds of the faithful, that by them they may live rightly; but the former man has naturally by the benefit of creation, yet from God. But by these virtues, which are called gifts of the Holy Spirit, those natural things are reformed and aided

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— as for example, the natural understanding, darkened by sin, is reformed and aided7 for understanding by a certain virtue and grace which is called the spirit of understanding; so too by that virtue which is called the spirit of wisdom, the reason of the mind is helped and raised up to the contemplation and delight of the eternal Truth. This too is to be known, that the wisdom of which we now treat is not that wisdom of God, as Augustine8 says, which is God, but the wisdom of man, yet such as is according to God and is the true and chief worship of him. If therefore the mind of man worship God, of whom it has been made capable and of whom it can be a partaker, it itself becomes wise, and is wise not by its own light, but by participation in that supreme light. This wisdom of man therefore is also of God; yet it is not so of God that by it God is wise; for he is not wise by participation of himself, as the mind is by participation of God. Thus too the justice of God is said [to be] not only that by which he himself is just, but also that which he gives to man, when he justifies the ungodly.

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Apparatus Criticus
  1. Libr. XIV. de Trin. c. 1. n. 3. Locus Scripturae est I. Cor. 12, 8. — Post humanarum vero plurimae edd. adiciunt rerum.
    Book XIV, On the Trinity, c. 1, n. 3. The scriptural passage is 1 Corinthians 12:8. — After humanarum vero (but of human things) most editions add rerum (of things).
  2. Enarrat. in Ps. 135, n. 8, nonnullis mutatis; cfr. Enchirid. c. 2. n. 1. Locus Scripturae est Iob 28, 28. (Vulgata: Ecce timor Domini, ipsa est sapientia, et recedere a malo intelligentia) et respicitur Phil. 2, 15. — Pro versari, quod habent codd. BCDE et edd. 1, 8 cum originali, in aliis conversari.
    Enarration on Psalm 135, n. 8, with some things altered; cf. Enchiridion c. 2, n. 1. The scriptural passage is Job 28:28. (Vulgate: Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding) and reference is made to Philippians 2:15. — For versari (to live), which codices BCDE and editions 1, 8 have with the original, in others conversari.
  3. Cap. 14. n. 22. — Pro sapientia est edd., exceptis 1, 8, sapientiae est, refragantibus codd. et originali.
    Chapter 14, n. 22. — For sapientia est (is wisdom) the editions, except 1, 8, [read] sapientiae est, the codices and the original resisting.
  4. Epist. I. Cor. 13, 12. — Pro loquitur edd., exceptis 1, 8, asserit, refragante etiam originali. Infra pro differant spiritus codd. A BCE et edd. 1, 8 differat spiritus.
    The Epistle 1 Corinthians 13:12. — For loquitur (speaks) the editions, except 1, 8, [read] asserit (asserts), the original also resisting. Below, for differant spiritus (the spirits differ) codices A BCE and editions 1, 8 [read] differat spiritus (the spirit differs).
  5. Libr. XIII. de Trin. c. 19. n. 24, nonnullis mutatis. Loci duo Scripturae sunt Ioan. 1, 14. Etiam quae sequuntur excerpta sunt ex eodem loco Augustini.
    Book XIII, On the Trinity, c. 19, n. 24, with some things altered. The two scriptural passages are John 1:14. The things which follow also are excerpted from the same place of Augustine.
  6. Edd. 1, 8 inspicitur. — Quae hic dicuntur de obiecto intellectus excerpta esse videntur ex August., XII. de Genes. ad lit. c. 24. n. 50, ubi idem docetur de «intelligentiae lumine», quo Deus, spiritus et «omnis animae affectio bona» intelligatur.
    Editions 1, 8 [read] inspicitur (is looked into). — The things which are here said concerning the object of the understanding seem to be excerpted from Augustine, On Genesis according to the Letter, book XII, c. 24, n. 50, where the same is taught concerning «the light of understanding», by which God, spirit, and «every good affection of the soul» may be understood.
  7. Codd. A B C D iuvatur.
    Codices A B C D [read] iuvatur (is helped).
  8. Libr. XIV. de Trin. c. 1. n. 1; cfr. ibid. c. 12. n. 15. — Infra pro verum non ita Dei est, ut edd. 1, 8 Verumtamen ita Dei est, ut non. Deinde plurimae edd. repetunt Deus ante sicut mens.
    Book XIV, On the Trinity, c. 1, n. 1; cf. ibid. c. 12, n. 15. — Below, for verum non ita Dei est, ut (yet it is not so of God, that) editions 1, 8 [read] Verumtamen ita Dei est, ut non (nevertheless it is so of God, that not). Then most editions repeat Deus (God) before sicut mens (as the mind). ---
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