er that,_ The wisdom which is a gift of the Holy Ghost, as
stated above (A. 1), enables us to judge aright of Divine things, or
of other things according to Divine rules, by reason of a certain
connaturalness or union with Divine things, which is the effect of
charity, as stated above (A. 2; Q. 23, A. 5). Hence the wisdom of
which we are speaking presupposes charity. Now charity is
incompatible with mortal sin, as shown above (Q. 24, A. 12).
Therefore it follows that the wisdom of which we are speaking cannot
be together with mortal sin.

Reply Obj. 1: These words are to be understood as referring to
worldly wisdom, or to wisdom in Divine things acquired through human
reasons. In such wisdom the saints do not glory, according to Prov.
30:2: "The wisdom of men is not with Me": But they do glory in Divine
wisdom according to 1 Cor. 1:30: "(Who) of God is made unto us
wisdom."

Reply Obj. 2: This argument considers, not the wisdom of which we
speak but that which is acquired by the study and research of reason,
and is compatible with mortal sin.

Reply Obj. 3: Although wisdom is distinct from charity, it
presupposes it, and for that very reason divides the children of
perdition from the children of the kingdom.
_______________________

FIFTH ARTICLE [II-II, Q. 45, Art. 5]

Whether Wisdom Is in All Who Have Grace?

Objection 1: It would seem that wisdom is not in all who have grace.
For it is more to have wisdom than to hear wisdom. Now it is only for
the perfect to hear wisdom, according to 1 Cor. 2:6: "We speak wisdom
among the perfect." Since then not all who have grace are perfect, it
seems that much less all who have grace have wisdom.

Obj. 2: Further, "The wise man sets things in order," as the
Philosopher states (Metaph. i, 2): and it is written (James 3:17)
that the wise man "judges without dissimulation [*Vulg.: 'The wisdom
that is from above . . . is . . . without judging, without
dissimulation']". Now it is not for all that have grace, to judge, or
put others in order, but only for those in authority. Therefore
wisdom is not in all that have grace.

Obj. 3: Further, "Wisdom is a remedy against folly," as Gregory says
(Moral. ii, 49). Now many that have grace are naturally foolish, for
instance madmen who are baptized or those who without being guilty of
mortal sin have become insane. Therefore wisdom is not in all that
have grace.

_On the contrary,_ Whoever is without mortal sin, is beloved of God;