Chapter 94 — That the contemplative virtues are in God

There can be no doubt that the contemplative virtues are most becoming to God.

For, since wisdom consists in the knowledge of the highest causes, according to the Philosopher at the beginning of his Metaphysics, (Aristotle, Metaphysics 1.1, 981b13–982a3; 1.2, 982a4–982b10.) and since God knows himself principally, nor knows anything save by knowing himself, the first cause of all, as we have proved, (Cc. 47–50.) it is evident that wisdom ought to be especially ascribed to him. Hence we read: he is wise in heart (Job 9:4); and: all wisdom comes from the Lord and is with him forever (Sir 1:1). The Philosopher, too, says at the beginning of his Metaphysics, (Aristotle, Metaphysics 1.2, 982b28–983a10.) that it is a divine, not a human, possession.

Again. Since science is the knowledge of a thing by its proper cause, (Aristotle, Posterior Analytics 1.2, 71b9–11.) and since he knows the order of all causes and effects, as we have shown above, (Cc. 64–71.) it is evident that science is properly in him: not, however, that science which is caused by reasoning, (Ch. 57.) as our science is caused by a demonstration. Hence it is written: the Lord is a God of knowledge (1 Sam 2:3).

Further. Since immaterial knowledge of things without discoursing is understanding (Cf. Aristotle, Nicomachean Ethics 6.6.) and since God has this kind of knowledge about all things, as proved above, (Ch. 57.) it follows that in him is understanding. Hence we read: he has counsel and understanding (Job 12:13).

In God these virtues are the exemplars of ours, as the perfect of the imperfect.