of other sciences. Hence it is called the chief of sciences, as is
clear in Ethic. vi. But this doctrine does not prove the principles of
other sciences. Therefore it is not the same as wisdom.

Obj. 3: Further, this doctrine is acquired by study, whereas
wisdom is acquired by God's inspiration; so that it is numbered among
the gifts of the Holy Spirit (Isa. 11:2). Therefore this doctrine is
not the same as wisdom.

_On the contrary,_ It is written (Deut. 4:6): "This is your wisdom and
understanding in the sight of nations."

_I answer that,_ This doctrine is wisdom above all human wisdom; not
merely in any one order, but absolutely. For since it is the part of a
wise man to arrange and to judge, and since lesser matters should be
judged in the light of some higher principle, he is said to be wise in
any one order who considers the highest principle in that order: thus
in the order of building, he who plans the form of the house is called
wise and architect, in opposition to the inferior laborers who trim
the wood and make ready the stones: "As a wise architect, I have laid
the foundation" (1 Cor. 3:10). Again, in the order of all human life,
the prudent man is called wise, inasmuch as he directs his acts to a
fitting end: "Wisdom is prudence to a man" (Prov. 10: 23). Therefore
he who considers absolutely the highest cause of the whole universe,
namely God, is most of all called wise. Hence wisdom is said to be the
knowledge of divine things, as Augustine says (De Trin. xii, 14). But
sacred doctrine essentially treats of God viewed as the highest
cause--not only so far as He can be known through creatures just as
philosophers knew Him--"That which is known of God is manifest in
them" (Rom. 1:19)--but also as far as He is known to Himself alone