Wednesday Before Pentecost

The Gift Of Wisdom

Preparation. - "Lord of mercy," said Solomon, "give me wisdom, that sitteth by Thy throne" (Wis. 9. 4). The gift of wisdom inspires us, first, with a profound disgust for things perishable, and secondly, with a most pure relish for eternal treasures. Is not our progress hindered by some attachment? Let us, from this day forth, renounce it, so that we may secure the effect of our prayers, when we say to Thee with Solomon: "Give me wisdom that sitteth by Thy throne."

I. The Gift Of Wisdom Fills Us With Disgust For Transitory Goods.

After the fall man lost all relish for virtue, and the yoke of the Lord appears to us sad and heavy. But, says St. Bernard, the gift of wisdom stifles in us all carnal instincts, purifies our understanding and heals the taste of our diseased heart. It inspires us with disgust for all perishable goods, contrary to the pretended wisdom of the world, which eagerly seeks the riches, pleasures and honors of this life, "for," says St. Paul, "the wisdom of this world is foolishness with God" (1 Cor. 3. 19).

Such were also the sentiments of the saints. They had learnt from holy Job (28. 13), that "wisdom is not found in the land of them that live in delights," and that "it does not dwell in a body subject to sins" (Wis. 1. 4). The reason St. Paul gives for this is that the flesh and the spirit war with each other, and "the sensual man perceiveth not these things which are of the Spirit of God" (1 Cor. 2. 14). Whence it follows that we cannot follow both God and our senses, or unite a perfect life with an effeminate and sensual life, and that "the wisdom from above, first indeed is chaste" (James 3. 17). The gift of wisdom, moreover, keeps us aloof from every thing that leads to pride, presumption, vain-glory, envy, harshness and aversion to our neighbor, for the wisdom that is from God is also "peaceable, modest, consenting to the good, full of mercy and good fruits" (James 3. 17).

Are these our dispositions? Do we cause self-esteem, self-attachment, love of ease and comfort and pleasure to die in us? Do we abhor praise, popularity, ambition, as contrary to the humility prescribed by the Gospel? Let us henceforth take a dislike for the spirit of the world, which is a spirit of pride, covetousness and sensuality. As our Lord counseled St. Francis of Assisi, let us look upon as bitter what is sweet and as sweet what is bitter to nature.

O my God, Spirit of love, detach me from all sensual gratifications, from transitory  enjoyments, the pleasures of life and from all that flatters self-love. Enable me to say with St. Paul, that as to all earthly goods "I count then but as dung, that I may gain Christ" (Phil. 3. 8).

II. The Gift Of Wisdom Causes Us To Relish The Goods Of Eternity.

As the gift of understanding, according to St. Thomas, helps us to penetrate the mysteries of faith, that of knowledge to judge of things created, so does the gift of wisdom enable us to judge truly of divine things, and to find in them a sweet taste surpassing every other sweetness. The soul, adorned with this precious gift, enjoys so great a pleasure in loving God and His divine Son, that she can say with St. Bernard: "I confess that a book has no attraction for me, if it does not contain the name of Jesus, nor can a conversation afford me any pleasure unless this holy name is mentioned. This name is honey in my mouth, a melody to my ears, and a joyous hymn to my heart." St. Augustine and many other holy penitents, far from regretting worldly enjoyments, found greater pleasure in weeping over their sins than worldlings ever experienced in sensual gratifications.

The gift of wisdom, in fact, imparts so great sweetness to divine love, as to render the practice of virtues pleasant and agreeable, so that as, the Imitation says, "he who loves, runs, flies and is delighted; he is free, and nothing hinders him; he spares no labor, and finds nothing to difficult; hence he executes many things successfully, whildst the carnal man is disheartened and easily desponds." Those who possess the gift of wisdom in this degreee, rejoice even, with St. Paul, in the midst of tribulations.

Why do the exercises  of piety and the service of God seem wearisome to us? Because we lack the perfection of this gift which sweetens all bitterness. We find it so difficult to conquer ourselves, to bear our neighbor's defects, to sacrifice our views and submit to others, because we are deprived of that heavenly relish enjoyed by docile hearts.

O my God, spirit of consolation, deign to come to me with the fulness of Thy gifts, and to impart to me the delicious knowledge of things divine considered in Thee, the supreme Good. Thou hast said that he who wants wisdom should pray for it (James 1. 5). Do not, then reject my humble supplications; and through the intercession of the most pure Virgin, the seat of the Incarnate Wisdom, impart to me a spiritual relish for what mortifies my senses, opposes my perverse inclinations, and leads me to the most intimate union with Thy infinite goodness. "Give me wisdom that sitteth at Thy throne, that it may be with me and work with me."