r objections.
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SIXTH ARTICLE [II-II, Q. 19, Art. 6]

Whether Fear Is the Beginning of Wisdom?

Objection 1: It would seem that fear is not the beginning of wisdom.
For the beginning of a thing is a part thereof. But fear is not a
part of wisdom, since fear is seated in the appetitive faculty, while
wisdom is in the intellect. Therefore it seems that fear is not the
beginning of wisdom.

Obj. 2: Further, nothing is the beginning of itself. "Now fear of the
Lord, that is wisdom," according to Job 28:28. Therefore it seems
that fear of God is not the beginning of wisdom.

Obj. 3: Further, nothing is prior to the beginning. But something is
prior to fear, since faith precedes fear. Therefore it seems that
fear is not the beginning of wisdom.

_On the contrary,_ It is written in the Ps. 110:10: "The fear of the
Lord is the beginning of wisdom."

_I answer that,_ A thing may be called the beginning of wisdom in two
ways: in one way because it is the beginning of wisdom itself as to
its essence; in another way, as to its effect. Thus the beginning of
an art as to its essence consists in the principles from which that
art proceeds, while the beginning of an art as to its effect is that
wherefrom it begins to operate: for instance we might say that the
beginning of the art of building is the foundation because that is
where the builder begins his work.

Now, since wisdom is the knowledge of Divine things, as we shall
state further on (Q. 45, A. 1), it is considered by us in one way,
and in another way by philosophers. For, seeing that our life is
ordained to the enjoyment of God, and is directed thereto according
to a participation of the Divine Nature, conferred on us through
grace, wisdom, as we look at it, is considered not only as being
cognizant of God, as it is with the philosophers, but also as
directing human conduct; since this is directed not only by the human
law, but also by the Divine law, as Augustine shows (De Trin. xii,
14). Accordingly the beginning of wisdom as to its essence consists
in the first principles of wisdom, i.e. the articles of faith, and in
this sense faith is said to be the beginning of wisdom. But as
regards the effect, the beginning of wisdom is the point where wisdom
begins to work, and in this way fear is the beginning of wisdom, yet
servile fear in one way, and filial fear, in another. For servile
fear is like a principle disposing a man to wisdom from witho