Page:Catholic Encyclopedia, volume 15.djvu/730

 WISDOM

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WISDOM

a)ihfKt>o$, "the formless material" of the universe, after Plato's manner; xi, 17; numbers four cardinal virtues in accordance with Aristotle's school: viii, 7; etc.), which is superior to anything found in Palestine. His remarkably good Greek, his political allusions, the local colouring of details, his rebuke of distinctly Egyptian idolatry, etc., point to Alexandria, as to the great centre of mixed Jewish and heathen population, where the author felt called upon to address his elo- quent warning against the splendid and debasing Polytheism and Epicurean indifference by which too many of his feUow Jews had been gradually and deeply influenced. And this inference from internal data is confirmed by the fact that the Book of Wisdom is found not in the Palestinian, but in the Alexandrian, Canon of the Old Testament. Had the work origi- nated in Palestine, its powerful arraignment of idolatry and its exalted teachings concerning the future life would have naturaOy secured for it a place within the Canon of the Jews of Palestine. But, as it was com- posed in Alexandria, its worth was fully appreciated and its sacred character recognized only by the fellow- countrymen of the author.

It is more difficult to ascertain the date than the place of composition of the Book of Wisdom. It is universally admitted that when the WTiter describes a period of moral degradation and persecution under unrighteous rulers who are threatened with heai-y judgment, he has in view the time of either Ptolemy IV Philopator (221-204 b. c), or Ptolemy VII Phys- con (145-117 B. c), for it is only under the.se depraved princes that the Egyptian Jews had to endure perse- cution. But it is confessedly difficult to decide which of these two monarchs the author of Wisdom had actually in view. It is even possible that the work " was published after the demise of those princes, for otherwise it would have but increased their tjTannical rage" (Lesetre, "Manuel d'Introduction", II, 44.5).

VI. Text .\nd Versions. — The original text of the Book of Wisdom is preserved in five imcial MSS. (the Vaticanus, the Sinaiticus, the Alexandrinus, the Ephremiticus, and the Venetus) and in ten cursives (two of which are incomplete). Its most accurate form is found in the Vaticanus (fourth cent.), the Venetus (eighth or ninth cent.), and the cursive 68. The principal critical works on the Greek text are those of Reusch (Freiburg, 1861), Fritsche (Leip- zig, 1871), Deane (Oxford, 1881), Sweete (Cam- bridge, 1897), and Cornely-Zorell (Paris, 1910). Foremost among the ancient versions stands the Vul- gate, which presents the Old Latin Version somewhat revised by St. Jerome. It is in general a close and accurate rendering of the original Greek, with occa- sional additions, a few of which jirobably point to prim- itive readings no longer extant in the Greek. The Syriac Version is less faithful, and the Armenian more literal, than the Vulgate. Among the modern versions, the German translation of Siegfried in Kautzsch's "Apocryphen und Pseudepigraphen des A. T." (Tubingen, 1900), and the French version of the Abb<! Crampon (Paris, 1905), deserve a special mention.

VII. Doctrine of the Book. — As might well be expected, the doctrinal teachings of this deutero- canonical writing are, in substance, those of the other inspired books of the Old Testament. The Book of Wisdom knows of only one God, the God of the uni- verse, and the Yahweh of the Hebrews. This one God is "He who is" (xiii, 1), and His holiness is utterly opposed to moral evil (i, 1-15). He is the absolute Master of the world (xi, 22 (23)1, which He has created out of "formless matter" [xi, 18 (17)], a Platonic expression which in no way affirms the eternity of matter, but points back to the chaotic condition de- scribed in (ien., i, 2. A living God, He made man after His image, creating him for immortality (ii, 23), so that death entered the world only through the envy of the Devil (ii, 24). His Providence (vpivoia)

extends to all things, great and small [vi, 8 (7); xi, 26 (25); etc.], taking a fatherly care of all things (xiv, 3), and in particular, of His chosen people (xix, 20, sqq.). He makes Himself known to men through His wonderful works (xiii, 1-5), and exercises His mercy towards them aU [xi, 24 (23); xii, 16' x\-, 1], His very enemies included (xii, 8 sqq.).

The central idea of the book is "Wisdom", which appears in the work under two principal aspects. In its relation to man. Wisdom is here, as in the other Sapiential Books, the perfection of knowledge show- ing itself in action. It is particularly described as resident only in righteous men (i, 4, 5), as a principle sohciting man's will (vi, 14, sqq.), as within God's gift (vii, 15; viii, 3, 4), and as bestowed by Him on earnest suppliants (viii, 21-Lx). Through its power, man triumphs over evil (vii, 30), and through its pos- session, one may secure for himself the promises of both the present and the future life (viii, 16, 13). Wisdom is to be prized above aU things (vii, 8-11; viii, 6-9), and whoever despises it is doomed to un- happiness (iii, 11). In direct relation to God, Wis- dom is personified, and her nature, attributes, and operation are no less than Divine. She is with God from eternity, the partner of His throne, and the sharer of His thoughts (.viii, 3; ix, 4, 9). She is an emanation from His glory (vii, 25), the Isrightness of His everlasting Ught and the mirror of His power and goodness (vii, 26). Wisdom is one, and yet can do everj'thing; although immutable, she makes all things new (vii, 27), with an activity greater than any motion (vii, 23). Wlien God formed the world, W^isdom was present (ix, 9), and she gives to men aD the virtues which they need in every station and condition of Ufe (vii, 27; viii, 21; x, 1, 21; xi). Wisdom is also identified with the "Word" of God (ix, 1; etc.), and is represented as immanent with the "Holy Spirit", to whom a Divine nature and Divine operations are Ukewise ascribed (i, .5-7; vii, 22, 23; ix, 17). Exalted doctrines such as these stand in a vital connexion with the New Testament revelation of the mystery of the Blessed Trinity; while other passages of the Book of Wisdom (ii, 13, 16-18; xviii, 14-16) find their ful- filment in Christ, the Incarnate "Word", and "the Wisdom of God". In other respects too, notably with regard to its eschatological teachings (iii-v), the Book of Wisdom presents a wonderful preparation to the New Testament Revelation. The New Testament writers appear perfectly familiar with this deutero- canonical wTiting (cf. !\Iatt., xxvii, 42, 43, with Wis., ii, 13, 18; Rom., xi, 34, with Wis., ix, 13; Eph., vi, 13, 17, with Wis., V, IS, 19; Heb., i, 3, with Wis., vii, 26; etc. It is true that to justify their rejection of the Book of Wisdom from the Canon, many Protestants have claimed that in viii, 19-20, its author admits the error of the pre-existence of the human soul. But this incriminated passage, when viewed in the light of its context, yields a perfectly orthodox sense.

(Catholic commentators are marked with an asterisk *.) GR1M.M (Leipzig, 1S60); * Schmjd (Vienna, I860): * Gutberlet (Munster, 1874); Bissell (New York, ISSO); De.v.n-e (Oxford, 1881); * Lesetre (Paris. 1884); F.irr.vr (London, ISSS); SlEO- FRIED {Tubingen, 1890); Zockler (Munich. 1891); * Crampon (Paria, 1902) ; Andre {Florence, 1904) ; * Cohnely-Zorrell (Paris. 1910).

Francis E. Gigot.

Wisdom, Dauohters of (Ler Filles de la S.\<iesse), foimdcfl at Poitiers by Bl. Louis-Marie Grignion de Montfort in 1703. While he wjis tem- porary cliaplain of the hospital of Poitiers in 1701, he a.ssc)ii:ited into a little comnuinity some pious but variously afflicted girls, and gave them a rule of life, the main points of which have been retained in the Rule of the Daughters of Wisdom. In their meeting-room, called by Montfort La Siiiit;<sc (wi.sdom), he placed a large wooden cro.ss, to indicate that true wisdom is in the "foolishness" of the Cross. This community of poor, crippled, bhnd, and sickly girls was destined,