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 God, 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
rectitude 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 rectitude. Consequently prudence, which
denotes rectitude 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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