e seventh beatitude is: "Blessed are the
peacemakers, for they shall be called the children of God." Now both
these things belong to charity: since of peace it is written (Ps.
118:165): "Much peace have they that love Thy law," and, as the
Apostle says (Rom. 5:5), "the charity of God is poured forth in our
hearts by the Holy Ghost Who is given to us," and Who is "the Spirit
of adoption of sons, whereby we cry: Abba [Father]" (Rom. 8:15).
Therefore the seventh beatitude ought to be ascribed to charity
rather than to wisdom.

Obj. 2: Further, a thing is declared by its proximate effect rather
than by its remote effect. Now the proximate effect of wisdom seems
to be charity, according to Wis. 7:27: "Through nations she conveyeth
herself into holy souls; she maketh the friends of God and prophets":
whereas peace and the adoption of sons seem to be remote effects,
since they result from charity, as stated above (Q. 29, A. 3).
Therefore the beatitude corresponding to wisdom should be determined
in respect of the love of charity rather than in respect of peace.

Obj. 3: Further, it is written (James 3:17): "The wisdom, that is
from above, first indeed is chaste, then peaceable, modest, easy to
be persuaded, consenting to the good, full of mercy and good fruits,
judging without dissimulation [*Vulg.: 'without judging, without
dissimulation']." Therefore the beatitude corresponding to wisdom
should not refer to peace rather than to the other effects of
heavenly wisdom.

_On the contrary,_ Augustine says (De Serm. Dom. in Monte i, 4) that
"wisdom is becoming to peacemakers, in whom there is no movement of
rebellion, but only obedience to reason."

_I answer that,_ The seventh beatitude is fittingly ascribed to the
gift of wisdom, both as to the merit and as to the reward. The merit
is denoted in the words, "Blessed are the peacemakers." Now a
peacemaker is one who makes peace, either in himself, or in others:
and in both cases this is the result of setting in due order those
things in which peace is established, for "peace is the tranquillity
of order," according to Augustine (De Civ. Dei xix, 13). Now it
belongs to wisdom to set things in order, as the Philosopher declares
(Metaph. i, 2), wherefore peaceableness is fittingly ascribed to
wisdom. The reward is expressed in the words, "they shall be called
the children of God." Now men are called the children of God in so
far as they participate in the likeness of the only-beg