Question I: What the gift of counsel is, and what its office is

THE Gift of Counsel is a supernatural Habit, by which the mind is rendered easily movable to the inquiry necessary for deliberation. Now this mode of moving the mind is connatural to it, because it proceeds by inquiry to its decrees. But God moves the minds of men in ways connatural, as D. Thom. art. 1. and D. Bonaventure note.

You will object. The Gifts are given in aid of the virtues; but man is sufficiently perfected for counsel by prudence and Eubulia: Therefore.

D. Thom. answers that Prudence and Eubulia direct to Counsel according to those things which reason can comprehend; but because human reason cannot comprehend the singular contingents that can occur, hence the thoughts of mortals are timid, and our providence uncertain, as is said Sap. 9., where the Saintly Doctor speaks out most excellently; Therefore man needs, in the inquiry of Counsel, to be directed by God, who comprehends all things, which is done through the gift of Counsel, by which man is directed as it were by Counsel taken from God; just as also in human affairs those who are not sufficient of themselves in the inquiry of Counsel seek counsel from the wiser.

Hence the Saintly Doctor labors to explain for what the gift of Counsel is necessary; namely, for the inquiry of those things which reason does not attain of itself.

Wherefore the Gift of Counsel stands as a superior Mover, because indeed Prudence moves as a mover in reason toward rectitude according to the rules of created reason. But Counsel moves according to eternal reasons, which are the first rules directing to the right; hence another difference shines forth, that Counsel makes known whether something is to be done, and warns against precipices, lest one repent after the fact; but prudence teaches at what time, by what means and circumstances, here and now, one ought to act; wherefore as prudence presides specially over the virtue of fortitude, lest it rush headlong into the work; so Counsel presides over the Gift of fortitude, by which the will imbued divinely with the Holy Spirit more quickly acquiesces to the one counseling whether, and what, is to be done; Hence D. Gregory in moral. says, cited by the Seraphic Doctor de 7. Donis, de Dono Consilii, cap. 1.: greatly is fortitude destroyed, unless it be supported by Counsel.

Whence Prudence and Counsel seem as it were the lesser Light and the greater Light; for prudence is of lesser light, which it borrows from Counsel, that it may direct the more securely; but this [Counsel] presides over the shining and fervid rays of the spiritual day, which arises in the mind; whose Morning then begins, when the ray of eternal Counsel kindles the will toward the holy purpose, and scatters further the darkness in which the mind previously had so long lodged in the Dwelling of its own prudence; But now, upon the reception of divine inspiration, it rises up, to conform itself perfectly to that supreme Counselor, whose voice it perceives with the innermost ears whispering: Son, hear, take my counsel, and cast it not away. Hear (the Seraphic Doctor postillates,) as to the Intellect, take, as to the affection, cast not away as to the effect. He who walks in this day does not stumble; for he more easily regards the past, more safely beholds the present, and more securely looks out toward things to come; wherefore Counsel is called the Eye, and the Caution of things to come; of the Morning of this Day the Psalmist says: In the morning I will stand before you, and will see, as the Seraphic Doctor notes, de 7. Donis, ubi supra, cap. 4.

The Saintly Doctor proceeds to pour out upon pious minds the meridian Illumination of this Gift; which stands in this, that with concordant flame and light it kindle and hasten upward, in a straight path of perpendicular rays, the afffection together with the Intellect; which is accomplished while the mind is wholly intent upon observing the Divine precepts and Counsels; for then the Sun of the Deity, shining forth more brightly from the supreme orb of heaven, visits the soul with a threefold splendor; for the Father comes and visits the Memory, exciting it to operate perfectly; the Son comes and visits the Intellect, illuminating it to contemplate clearly; the Holy Spirit also visits the Will, inflaming it to love sweetly, according to the Saying of the Lord, John 14.: We will come to him, and will make our abode with him; then the divine Sun (the Seraphic Doctor says) burns the earth at meridian, burning the mountains threefold, breathing forth fiery rays, etc. as is had in Ecclesiasticus, cap. 43.

But the Vesper, Consummative of this spiritual Day, then declines, when what is commanded by the Lord is attended to not with wavering care, but with exuberant desire the mind devotes itself wholly to the study of perfection, and with certain counsel embraces whatever is counseled: To this Vesper S. Theresa came, when she vowed that whatever she judged more perfect, and more pleasing to God, she would straightway perform; as is read in her life; for Counsels, the more perfect they are, the more luminous also they are, leading to the perfect Day, and consummating it; as the Saintly Doctor notes cap. 4. near the end, ubi supra.