Chapter 1 (132)
144 | THE SENTENCES, BOOK 3
Chapter 9 (131)
1. WHETHER THE FEAR OF PAIN, WHICH WAS IN CHRIST, WAS SERVILE,
INITIAL, OR SOME OTHER KIND. But since there was in Christ fear of pain,' it is asked whether this fear was worldly, or servile, or initial—To which we say that none of these was in Christ, because worldly fear is evil, as was said earlier, and "in the first degree, it is abandoned with the world"; but servile or initial fear does not exist in perfect charity, and so none of these fears was in Christ.
2. Which, then, was that fear by which he feared pain? That fear may be called natural or human, which exists in all men, by which death makes one shiver and pain engenders fear. And this fear is not called natural because it was part of man from nature as it was first instituted, since this fear was not made part of man, nor is it one of the natural goods; [it is so called] because it came to everyone from a nature corrupted by sin, upon which corruption grew as if it had been natural. And this fear is the effect of sin, as has been said earlier.'
DISTINCTION XXX V
Chapter 1 (132) 1. HOW WISDOM AND KNOWLEDGE DIFFER. After the above matters, it is to be diligently considered in what wisdom differs from knowledge.
2. AUGUSTINE, IN BOOK 14, ON THE TRINITY.—DEFINITION OF WISDOM
ACCORDING TO THE PHILOSOPHERS. Concerning this, Augustine says: "In disputing about wisdom, the philosophers have defined it in these words:
Wisdom is the knowledge of things human and divine. I too do not deny that the knowledge of both of these, that is, divine and human things, may be called both wisdom and knowledge."!
3. DISTINCTION BETWEEN WISDOM AND KNOWLEDGE ACCORDING TO
THE THEOLOGIANS. "But this definition is to be divided according to the distinction of the Apostle, in which he said: To one is given the word of wisdom, to another the word of knowledge,' so that the knowledge of things divine may properly be called wisdom, and the cognition of things human may properly obtain the name of knowledge. But I do not attribute everything that can be known by man as to things human to this science,
'As to which, see above, dist. 15 c2.
*See above, c4 nl, from Cassiodorus.
Dist. 16 cl n2.
'Augustine, De Trinitate, bk 14 cl n3.
"I Cocsl2. 38.
Distinction XXXV | 145 in which there is very much empty vanity and harmful curiosity, but only that by which that most wholesome faith, which leads to true blessedness, is generated, nourished, defended, fortified. In this knowledge not many of the faithful are strong, even if they are very strong in the faith itself.
For it is one thing to know only what man ought to believe in order to obtain a blessed life; it is another thing to know in what way this knowledge may both help the pious, and be defended against the impious: this is called knowledge by its proper name."
4. AUGUSTINE. Concerning these same two virtues, the same Augustine, setting out their distinction while commenting on the Psalm, says:
"As holy Job attests, there is a difference between wisdom and knowledge; as if defining each of them, he says: Wisdom is piety, but knowledge is abstention from evils."*° "But he uses piety here in the sense of worship of God, which in Greek is called theosebeia,'"® "which consists in the knowledge and love of that which always is and remains unchangeably, which is God. But to abstain from evils is to walk cautiously in the middle of an evil nation.""* 5. AUGUSTINE, IN BOOK 12, ON THE TRINITY. The same, plainly distinguishing between these two, says: "Action, by which we use temporal things well, differs from contemplation of eternal things, and the latter is ascribed to wisdom, the former to knowledge. But that which is wisdom can also be called knowledge, as the Apostle does, where he says, Now J know in part,' when surely he wished his words to be understood of the knowledge of the contemplation of God. And so the difference lies in this: that wisdom pertains to contemplation, but knowledge pertains to action."'"—See, it has been plainly demonstrated in what the spirit of wisdom differs from the spirit of knowledge, namely "that wisdom is attributed to divine things, knowledge to human ones.""!
6. AUGUSTINE, IN BOOK 13, ON THE TRINITY. And, as Augustine teaches, "we know each of these in Christ," namely the divine thing and the human one, and so from him we have both wisdom and knowledge. "For when we read: The Word was made flesh,"* in the Word is understood the true
Son of God, in flesh is acknowledged the true son of man." Also, when >Augustine, De Trinitate, bk 14 cl n3.
"Job 28, 28, according to Augustine's version.
Augustine, Enarrationes in Psalmos, on Ps.135, 9, n8.
°Augustine, De Trinitate, bk 12 c14 n22.
"OL Pui, 2, 15, *Augustine, Enarrationes in Psalmos, on Ps. 135, 9, n8.
21 Cie, 13, 12:
'° Augustine, De Trinitate, bk 12 c14 n22.
"Tbid., bk 13 c19 n24.
'2Jn. 1, 14; see above, dist. 6 c2 n2.