Knowledge And Wisdom

Plures autem arbitrantur simplicitatem fidei ad absolutam aeternitatis spem posse sufficere: tamquam innocentia secundum judicium saeculi, doctrinae coelestis iustitutis non egeat. Et quia aliter se res habeat, idcirco nunc videndi in Deo innocenter, et in innocentia religiose manendi cognitio multa cum copia prophetici sermonis exposita est: quia difficile est quemquam per semetipsum, id est, per saeculi instituta hanc innocentiae religiosae cognitionem et verum usum vitae piae et innocentis adipisci. Novit etiam infirmam per se esse humanam naturam Apostolus, ad hanc vivendi scientiam capessendam. Nam cum de charismatum et munerum Dei donis doceret, cum primum sermonem sapientiae praetulisset, statim sermonem scientiae subjecit. Hoc enim scientiae post sapientiae sequens a Deo donum est: quia usus sapientiae in usu scientiae perfectus est. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Migne PL 9 502

Many judge that a simple faith is sufficient for the perfect hope of eternity, as innocence according to the judgement of the world does not have need of the teaching of heavenly righteousness. And because otherwise the thing is, therefore here in this Psalm, for living in God innocently, and for remaining in innocent religion, much thought by the wealth of prophetic words is presented, because difficult it is that anyone through himself, that is, by the teaching of the age, comes to know religious innocence and to arrive at the true employment of a pious and innocent life. The Apostle knew through himself the weakness of human nature, and would have understood this need of knowledge for living. For when he teaches about the gifts and blessings of God, when first the word of wisdom he brings forth, then instantly he sets down the teaching of knowledge. 1 For here knowledge is given by God after wisdom, because the use of wisdom in the use of knowledge is perfected. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 1 Cor 12.8