The Rosary Light & Life - Vol 66, No 2, March-April 2013
The Gifts of the Holy Spirit: VII
COUNSEL
By Father Reginald Martin, O.P.
MAKING PROPER CHOICES
      
When we considered the moral virtues, we reflected that
what separates the wise person from the foolish is the wise
person's care, the caution with which he judges his options
and chooses actions that avoid extremes. Our faith calls
this practical ability Prudence, which the Catechism defines
as "the virtue that disposes practical reason to discern our
true good in every circumstance and to choose the right
means of achieving it" (1806).
PRACTICAL VIRTUE
      
"Practical" reason is the human capacity by which
we choose the paths that will lead us to a particular
goal. It is less concerned with theoretical knowledge
than with the here-and-now realities we must deal with
in our everyday lives. To be sure, this requires some
knowledge of general principles of right and wrong, but
the goal of Prudence is action - specifically, making
proper choices. St. Thomas Aquinas quotes Aristotle,
saying Prudence is "right reason applied to action" (II-II,
47:2). St. Augustine defines Prudence simply as "the
knowledge of what to seek and what to avoid."
THE GIFT OF COUNSEL
      
St. Thomas Aquinas taught (ST, II-II.52.3) that lower
principles of movement (such as bodies) are helped and
perfected by higher principles (such as spirits). Because
Divine Reason provides the standard by which we judge
any human act to be good or evil - Divine Reason is the
standard of righteousness our human actions should
aspire to - no one will be surprised to learn that the Holy
Spirit has given us a gift to correspond to the virtue of
Prudence. This is the gift of Counsel, which perfects
the virtue of Prudence. The Benedictine writer who has
been our companion through these reflections observes,
The gift of counsel, Donum consilii, might truly be
called the most interesting of the gifts; through
it the Church in her administration, individual
Christians in their decisions, follow instincts which
are beyond all that human prudence can do.
Through it, according to St. Thomas, man is like
one who is counseled by God Himself... Through
the gift of counsel the Christian enters into the
secret ways of God; unknowingly yet unerringly
he will choose, in the practical contingencies of
the spiritual life, ways that will lead to eternal
salvation. Who does not see what a role this gift
must play in the great life of the Catholic Church
where decisions are being taken constantly in
matters that affect the spiritual welfare of millions?
(Anscar Vonier, The Spirit and The Bride, p. 192)
A SPIRITUAL AID
      
Before we continue this discussion we ought to note
Fr. Vonier's repeated use of the word “spiritual” in his
remarks. We are dealing with practical realities here,
and while Prudence may, indeed, provide invaluable
guidance as we consider underlying moral issues when
we weigh the individual choices we make in stock market
investments, Prudence and the Spirit's gift of Counsel
are intended to increase our spiritual – not necessarily
our material – fortunes. One writer states,
...we could say that Counsel is a Gift of the Holy
Ghost, which makes us discern with certitude the
best means of arriving at our last end...it is a quality
given by the Holy Ghost to the soul in the state of
grace, which quality so perfects the intelligence that
it understands perfectly well all that must be done or
avoided in the interest of eternal salvation. (James F.
Carroll, C.S.Sp., God the Holy Ghost, pp. 59-60)
TO WARD PRACTICAL ENDS
      
Echoing these thoughts, a 20th Century Dominican noted
Prudence...can seize upon the intentions of charity
and transform them into practical realizations,
putting the will under the control of justice, ruling the
passions by temperance and strength...It is the virtue
of governing, the hub of the supernatural moral life:
it changes the aims of love into detailed acts, and
love proves itself in deeds. (H.D. Gardeil, The Holy Spirit
in Christian Life, p. 70)
THE GIFTS PERFECT VIRTUES
      
As we have stated above, and as we have seen in
each of our other reflections on the Gifts of the Spirit,
the Spirit's gifts perfect the virtues. They do so by
making a virtue easier to practice, or by enabling us
to practice the virtue more intensely, quickly, and with
greater fervor. Cardinal Manning put this very eloquently
when he described a Gift as
...a certain quality or perfection infused into the reason
of man by the Grace of the Holy Ghost, whereby the
reason is made able to discern not only right and
wrong, not only the way of obedience, but also the
way of perfection; that is to know that which between
two things, both good and right, is better, higher and
more pleasing to God. It gives also...a ready will to
carry out into practice, that which we see to be the
higher and better part.
      
When he relates this principle to the Gift of Counsel,
our Dominican writer says,
Since the gift of counsel perfects the faculty of practical
governing, it is found at the centre of the Holy Spirit's
working in us. Higher, there is contemplation; lower,
the practical everyday life; in between, counsel throws
the light of contemplation on to practical dictates,
like prudence, but in its own way which is a superior
one. (p. 70)
COUNSEL: HELPING US ADAPT
      
But how, exactly, we may reasonably ask, does
the Gift of Counsel manifest its superior potential for
governing? First, by enabling us to adapt to the changing
circumstances of our life. We possess the moral virtue
necessary to make proper decisions, but
conditions of life change, plans are altered, our own
personal life does not remain the same, we vary
with age, we change, we advance, we fall back.
We have to adapt these powers of strength, justice,
temperance, to a material essentially malleable,
difficult to mould...By ourselves we shall not know
how to succeed. (p. 71)
HELPING US TRIUMPH
      
Secondly, because we are short-sighted, the gift of
Counsel enables us to overcome some of our natural flaws
and weaknesses. Cardinal Manning wrote wisely, quoting
St. Paul, "The...great antagonist of this spirit of counsel
is the wisdom of the world...the prudence of the flesh."
      
We do not have to look very far to identify either
of these challenges. The objective, moral universe
changes about us every day. A landscape of shifting
political values, questionable business ethics, and everemerging
scientific discoveries make the question of
public trust, and moral decision-making in the public
realm, a greater and greater dilemma for even the most
cautious and well-informed Christian.
      
Decision-making in our personal lives is hardly easier.
In our reflections on the other gifts of the Spirit, we have
seen that self-interest, the lure of comfort, the natural love
of our family, and any number of other, lesser, distractions
can easily stand in the way of progress in the life of virtue.
The threats to Prudence are no less and no different.
TRIUMPH OVER - WHAT?
      
If we consider the result of these combined influences
in our lives, we see that they often lead to an unguarded
word, a rash, unheeded act, or - by contrast - either
a state of spiritual paralysis, or at least a feeling that
our capacity to "know what to seek and what to avoid"
has been seriously compromised.
      
St. Thomas gives formal titles to these realities, naming
them Imprudence, Precipitation, Thoughtlessness,
Inconstancy, and Negligence. They can be sinful, he
says, if they are embraced from contempt for God's
law (ST, II-II, 53. 4-5) but our human experience generally
proves them more apt to be the result of stress or
confusion in the face of competing claims upon our
attention. Our Dominican author tells no more than
the sad truth when he remarks,
Such...is often our psychology in the ruling of ourselves.
The virtue of prudence, though supernatural,
places itself within this poor psychology: becoming
ours, it belongs to us to employ it, keeping to
ourselves the initiative. It is indeed a supernatural
perfection, but we still have passions, secret aims,
we do not act with frankness, with perseverance...
It is in order to help out this weakness that the
Holy Spirit intervenes...We are tempted to go too
fast; something restrains us, makes us think twice,
makes us pray before acting: counsel keeps us from
rushing headlong. If we are, on the contrary, given
to negligence, [the Spirit] rouses us.... (pp. 72-3)
COUNSEL AND CONSCIENCE
      
If this guidance of the gift of Counsel begins to sound
a great deal like our conscience, we must remember that
God is the source of both the voice of conscience and the
Spirit's gifts. "This voice of conscience," writes Fr. Gardeil,
...strongly resembles the inspirations of the Holy
Spirit. Our reason is right when it is under the
influence of God's reason...But in a person made
divine through grace...who is under the constant
influence of the Holy Spirit...there is more: there
is inspiration properly so-called. All that, however,
conscience and inspiration, are part of the same
whole. In the concrete it is the same God who
illumines our conscience and who gives us
inspirations.... (p. 73)
      
When we surrender to the God's Spirit, the Gift of
Counsel can express itself through the movement of
our conscience.
The Holy Spirit makes the light of our conscience
twice as bright by his inspirations. Now in a soft
manner: a whisper, but persuasive and insistent. At
other times, a hard reproof, when we do not listen
and are obstinate. (pp. 76-7)
COUNSEL AND SURRENDER
      
Let us listen once again to St. Thomas Aquinas, who
taught that the virtue of Prudence is perfected by the Gift of
Counsel. Although we may mark similarities between the
Gift of Counsel and the instruction parents give children,
or the directions any of us receive from a superior, this gift
is a great deal more than good advice we receive when
we listen to others at a meeting. It is, St. Thomas, says,
God's gift, by which Prudence is "helped through being
ruled and moved by the Holy Spirit" (II-II, 52.2).
COUNSEL AND THE BEATITUDES
      
Prudence directs us to make proper choices that will
yield good results. The Spirit's Gift of Counsel elevates
this natural capacity to make it a sign of God's goodness
for the world. In this way, the Gift of Counsel closely allies
Prudence with the Beatitude in which Christ promises,
"Blessed are the merciful, for they will be shown mercy"
(Mt. 5:7). The reason for this is that Prudence directs us to
make the right choices, and Counsel directs Prudence
to choose the best among a multitude of good options.
      
Obviously, the best choices we can make are those
that will benefit God's creatures. Mercy (which is
compassion for another's distress, coupled with a
practical will to relieve it) is the supremely good act, in
which we come closest to imitating Our Savior, who -
mercifully - offered His life for our salvation. He bade
us take up His yoke, promising to bear it with us.
Our Lord thus shines into us the light of his own
cross. He gives understanding of the mystery of the
cross. He says to us as he said to Peter fleeing from
martyrdom: 'I am going back to Rome to be crucified
anew.' Well, then, let us go back to Rome and let us
take up our cross again. (p. 76)
MARY, MOTHER OF GOOD COUNSEL
      
Let us draw this reflection to a close by considering yet
another individual in whom we may find the Spirit's Gifts
always at work - the Blessed Virgin, whom we address as
"Mother of Good Counsel." Our Dominican companion, Fr.
Gardeil, encourages us to have recourse to her when we
pray for the Gift of Counsel, urging that if we do, we shall
have a double guarantee: that of the Spirit, and that of
Mary, "who, over and above her own gifts, will know how
to launch our good will by praying the Holy Spirit that he
may give us his gifts when we need them." (p. 77)
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