fts of the Holy Ghost. For the gifts are more perfect than the
virtues, as stated above (I-II, Q. 68, A. 8). Now virtue is directed
to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19)
that "no man makes bad use of the virtues." Much more therefore are
the gifts of the Holy Ghost directed to the good alone. But wisdom is
directed to evil also, for it is written (James 3:15) that a certain
wisdom is "earthly, sensual, devilish." Therefore wisdom should not
be reckoned among the gifts of the Holy Ghost.

Obj. 2: Further, according to Augustine (De Trin. xii, 14) "wisdom is
the knowledge of Divine things." Now that knowledge of Divine things
which man can acquire by his natural endowments, belongs to the
wisdom which is an intellectual virtue, while the supernatural
knowledge of Divine things belongs to faith which is a theological
virtue, as explained above (Q. 4, A. 5; I-II, Q. 62, A. 3). Therefore
wisdom should be called a virtue rather than a gift.

Obj. 3: Further, it is written (Job 28:28): "Behold the fear of the
Lord, that is wisdom, and to depart from evil, that is
understanding." And in this passage according to the rendering of the
Septuagint which Augustine follows (De Trin. xii, 14; xiv, 1) we
read: "Behold piety, that is wisdom." Now both fear and piety are
gifts of the Holy Ghost. Therefore wisdom should not be reckoned
among the gifts of the Holy Ghost, as though it were distinct from
the others.

_On the contrary,_ It is written (Isa. 11:2): "The Spirit of the Lord
shall rest upon Him; the spirit of wisdom and of understanding."

_I answer that,_ According to the Philosopher (Metaph. i: 2), it
belongs to wisdom to consider the highest cause. By means of that
cause we are able to form a most certain judgment about other causes,
and according thereto all things should be set in order. Now the
highest cause may be understood in two ways, either simply or in some
particular genus. Accordingly he that knows the highest cause in any
particular genus, and by its means is able to judge and set in order
all the things that belong to that genus, is said to be wise in that
genus, for instance in medicine or architecture, according to 1 Cor.
3:10: "As a wise architect, I have laid a foundation." On the other
hand, he who knows the cause that is simply the highest, which is
God, is said to be wise simply, because he is able to judge and set
in order all things according to Divine rules.

Now man obta