otten and
natural Son of God, according to Rom. 8:29, "Whom He foreknew . . .
to be made conformable to the image of His Son," Who is Wisdom
Begotten. Hence by participating in the gift of wisdom, man attains
to the sonship of God.

Reply Obj. 1: It belongs to charity to be at peace, but it belongs to
wisdom to make peace by setting things in order. Likewise the Holy
Ghost is called the "Spirit of adoption" in so far as we receive from
Him the likeness of the natural Son, Who is the Begotten Wisdom.

Reply Obj. 2: These words refer to the Uncreated Wisdom, which in the
first place unites itself to us by the gift of charity, and
consequently reveals to us the mysteries the knowledge of which is
infused wisdom. Hence, the infused wisdom which is a gift, is not the
cause but the effect of charity.

Reply Obj. 3: As stated above (A. 3) it belongs to wisdom, as a gift,
not only to contemplate Divine things, but also to regulate human
acts. Now the first thing to be effected in this direction of human
acts is the removal of evils opposed to wisdom: wherefore fear is
said to be "the beginning of wisdom," because it makes us shun evil,
while the last thing is like an end, whereby all things are reduced
to their right order; and it is this that constitutes peace. Hence
James said with reason that "the wisdom that is from above" (and this
is the gift of the Holy Ghost) "first indeed is chaste," because it
avoids the corruption of sin, and "then peaceable," wherein lies the
ultimate effect of wisdom, for which reason peace is numbered among
the beatitudes. As to the things that follow, they declare in
becoming order the means whereby wisdom leads to peace. For when a
man, by chastity, avoids the corruption of sin, the first thing he
has to do is, as far as he can, to be moderate in all things, and in
this respect wisdom is said to be modest. Secondly, in those matters
in which he is not sufficient by himself, he should be guided by the
advice of others, and as to this we are told further that wisdom is
"easy to be persuaded." These two are conditions required that man
may be at peace with himself. But in order that man may be at peace
with others it is furthermore required, first that he should not be
opposed to their good; this is what is meant by "consenting to the
good." Secondly, that he should bring to his neighbor's deficiencies,
sympathy in his heart, and succor in his actions, and this is denoted
by the words "full of