Part III (Secunda Secundae) Part 86 (1/2)

Whether Counsel Should Be Reckoned Among the Gifts of the Holy Ghost?

Objection 1: It would seem that counsel should not be reckoned among the gifts of the Holy Ghost. The gifts of the Holy Ghost are given as a help to the virtues, according to Gregory (Moral. ii, 49). Now for the purpose of taking counsel, man is sufficiently perfected by the virtue of prudence, or even of _euboulia_, as is evident from what has been said (Q. 47, A. 1, ad 2; Q. 51, AA. 1, 2). Therefore counsel should not be reckoned among the gifts of the Holy Ghost.

Obj. 2: Further, the difference between the seven gifts of the Holy Ghost and the gratuitous graces seems to be that the latter are not given to all, but are divided among various people, whereas the gifts of the Holy Ghost are given to all who have the Holy Ghost. But counsel seems to be one of those things which are given by the Holy Ghost specially to certain persons, according to 1 Macc. 2:65: ”Behold ... your brother Simon is a man of counsel.” Therefore counsel should be numbered among the gratuitous graces rather than among the seven gifts of the Holy Ghost.

Obj. 3: Further, it is written (Rom. 8:14): ”Whosoever are led by the Spirit of G.o.d, they are the sons of G.o.d.” But counselling is not consistent with being led by another. Since then the gifts of the Holy Ghost are most befitting the children of G.o.d, who ”have received the spirit of adoption of sons,” it would seem that counsel should not be numbered among the gifts of the Holy Ghost.

_On the contrary,_ It is written (Isa. 11:2): ”(The Spirit of the Lord) shall rest upon him ... the spirit of counsel, and of fort.i.tude.”

_I answer that,_ As stated above (I-II, Q. 68, A. 1), the gifts of the Holy Ghost are dispositions whereby the soul is rendered amenable to the motion of the Holy Ghost. Now G.o.d moves everything according to the mode of the thing moved: thus He moves the corporeal creature through time and place, and the spiritual creature through time, but not through place, as Augustine declares (Gen. ad lit. viii, 20, 22).

Again, it is proper to the rational creature to be moved through the research of reason to perform any particular action, and this research is called counsel. Hence the Holy Ghost is said to move the rational creature by way of counsel, wherefore counsel is reckoned among the gifts of the Holy Ghost.

Reply Obj. 1: Prudence or _euboulia_, whether acquired or infused, directs man in the research of counsel according to principles that the reason can grasp; hence prudence or _euboulia_ makes man take good counsel either for himself or for another. Since, however, human reason is unable to grasp the singular and contingent things which may occur, the result is that ”the thoughts of mortal men are fearful, and our counsels uncertain” (Wis. 9:14). Hence in the research of counsel, man requires to be directed by G.o.d who comprehends all things: and this is done through the gift of counsel, whereby man is directed as though counseled by G.o.d, just as, in human affairs, those who are unable to take counsel for themselves, seek counsel from those who are wiser.

Reply Obj. 2: That a man be of such good counsel as to counsel others, may be due to a gratuitous grace; but that a man be counselled by G.o.d as to what he ought to do in matters necessary for salvation is common to all holy persons.

Reply Obj. 3: The children of G.o.d are moved by the Holy Ghost according to their mode, without prejudice to their free-will which is the ”faculty of will and reason” [*Sent. iii, D, 24]. Accordingly the gift of counsel is befitting the children of G.o.d in so far as the reason is instructed by the Holy Ghost about what we have to do.

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SECOND ARTICLE [II-II, Q. 52, Art. 2]

Whether the Gift of Counsel Corresponds to the Virtue of Prudence?

Objection 1: It would seem that the gift of counsel does not fittingly correspond to the virtue of prudence. For ”the highest point of that which is underneath touches that which is above,” as Dionysius observes (Div. Nom. vii), even as a man comes into contact with the angel in respect of his intellect. Now cardinal virtues are inferior to the gifts, as stated above (I-II, Q. 68, A. 8). Since, then, counsel is the first and lowest act of prudence, while command is its highest act, and judgment comes between, it seems that the gift corresponding to prudence is not counsel, but rather a gift of judgment or command.

Obj. 2: Further, one gift suffices to help one virtue, since the higher a thing is the more one it is, as proved in _De Causis._ Now prudence is helped by the gift of knowledge, which is not only speculative but also practical, as shown above (Q. 9, A. 3).

Therefore the gift of counsel does not correspond to the virtue of prudence.

Obj. 3: Further, it belongs properly to prudence to direct, as stated above (Q. 47, A. 8). But it belongs to the gift of counsel that man should be directed by G.o.d, as stated above (A. 1). Therefore the gift of counsel does not correspond to the virtue of prudence.

_On the contrary,_ The gift of counsel is about what has to be done for the sake of the end. Now prudence is about the same matter.

Therefore they correspond to one another.

_I answer that,_ A lower principle of movement is helped chiefly, and is perfected through being moved by a higher principle of movement, as a body through being moved by a spirit. Now it is evident that the rect.i.tude of human reason is compared to the Divine Reason, as a lower motive principle to a higher: for the Eternal Reason is the supreme rule of all human rect.i.tude. Consequently prudence, which denotes rect.i.tude of reason, is chiefly perfected and helped through being ruled and moved by the Holy Ghost, and this belongs to the gift of counsel, as stated above (A. 1). Therefore the gift of counsel corresponds to prudence, as helping and perfecting it.

Reply Obj. 1: To judge and command belongs not to the thing moved, but to the mover. Wherefore, since in the gifts of the Holy Ghost, the position of the human mind is of one moved rather than of a mover, as stated above (A. 1; I-II, Q. 68, A. 1), it follows that it would be unfitting to call the gift corresponding to prudence by the name of command or judgment rather than of counsel whereby it is possible to signify that the counselled mind is moved by another counselling it.

Reply Obj. 2: The gift of knowledge does not directly correspond to prudence, since it deals with speculative matters: yet by a kind of extension it helps it. On the other hand the gift of counsel corresponds to prudence directly, because it is concerned about the same things.

Reply Obj. 3: The mover that is moved, moves through being moved.

Hence the human mind, from the very fact that it is directed by the Holy Ghost, is enabled to direct itself and others.

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THIRD ARTICLE [II-II, Q. 52, Art. 3]

Whether the Gift of Counsel Remains in Heaven?

Objection 1: It would seem that the gift of counsel does not remain in heaven. For counsel is about what has to be done for the sake of an end. But in heaven nothing will have to be done for the sake of an end, since there man possesses the last end. Therefore the gift of counsel is not in heaven.

Obj. 2: Further, counsel implies doubt, for it is absurd to take counsel in matters that are evident, as the Philosopher observes (Ethic. iii, 3). Now all doubt will cease in heaven. Therefore there is no counsel in heaven.