Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q52. The gift of counsel
Source context
- Theme
- counsel as divinely infused gift perfecting prudence in moments requiring particular discernment under divine guidance
- Soul-faculty
- Consciousness Soul
Steiner
not engaged in the GA corpus
Cross-tradition
- Hebrew biblical tradition (ruach ha-etzah)Isaiah 11:2 enumerates counsel (etzah) as one of the seven gifts of the Spirit resting upon the messianic figure, providing a direct scriptural antecedent to Aquinas's pneumatological taxonomy of the gifts.
- Neoplatonic noetic hierarchyPlotinus's account of nous providing immediate orientation to the particular soul in moments of deliberation offers a structural parallel to Aquinas's claim that the gift of counsel supplements discursive practical reason with a more direct divine illumination.
Q52. The gift of counsel
Article 1
[II-II.q.52.a.1.arg.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 (deliberating well), as is evident from what has been said (47, 1, ad 2; 51, 1,2). Therefore counsel should not be reckoned among the gifts of the Holy Ghost.
[II-II.q.52.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod non fuerit conveniens Christum ad infernum descendere. Dicit enim Augustinus in Epistola clxiv ad Evodium, § 7, col. 714, t. 2: « Nec ipsos quidem inferos uspiam Scripturarum in bono appellatos potui reperire. » Sed anima Christi non descendit ad aliquod malum, quia nec animæ justorum ad aliquod malum descendunt. Ergo videtur quod non fuerit conveniens Christum ad inferos descendere.
[II-II.q.52.a.1.arg.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 Maccabees 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.
[II-II.q.52.a.1.arg.2] 2. Præterea, descendere ad inferos non potest Christo convenire secundum divinam naturam, quæ est omnino immobilis, sed solum convenire potest secundum naturam assumptam. Ea vero quæ Christus fecit, vel passus est in natura assumpta, ordinantur ad humanam salutem; ad quam non videtur necessarium fuisse quod Christus descenderit ad inferos, quia per passionem suam, quam in hoc mundo sustinuit, nos liberavit a culpa et pœna, ut supra dictum est. Non igitur fuerit conveniens quod Christus ad infernum descenderet.
[II-II.q.52.a.1.arg.3] Further, it is written (Romans 8:14): "Whosoever are led by the Spirit of God, they are the sons of God." But counselling is not consistent with being led by another. Since then the gifts of the Holy Ghost are most befitting the children of God, 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.
[II-II.q.52.a.1.arg.3] 3. Præterea, per mortem Christi separata est anima a corpore ejus, quod quidem in sepulcro positum fuit, ut supra dictum est. Non autem videtur quod secundum animam solam ad infernum descenderit, quia anima, cum sit incorporea, non videtur quod localiter possit moveri: hoc enim est corporum, ut probatur in VI Physic., text. 32; descensus autem motum corporalem importat. Non ergo fuit conveniens quod Christus ad infernum descenderet.
[II-II.q.52.a.1.sc] It is written (Isaiah 11:2): "(The Spirit of the Lord) shall rest upon him . . . the spirit of counsel, and of fortitude."
[II-II.q.52.a.1.sc] Sed contra est quod dicitur in Symbolo: « Descendit ad inferos: » et Apostolus dicit, Ephes., iv, 9: Quod autem ascendit, quid est, nisi quia et descendit primum ad * inferiores partes terræ? Glossa interl., id est, « ad inferos. »
[II-II.q.52.a.1.co] As stated above (I-II, 68, 1), the gifts of the Holy Ghost are dispositions whereby the soul is rendered amenable to the motion of the Holy Ghost. Now God 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.
[II-II.q.52.a.1.co] Respondeo dicendum, quod conveniens fuit Christum ad infernum descendere. Primo quidem quia ipse venerat pœnam nostram portare, ut nos a pœna eriperet, secundum illud Isa., LIII, 4: Vere languores nostros ipse tulit, et dolores nostros ipse portavit. Ex peccato autem homo incurrerat non solum mortem corporis, sed etiam descensum ad inferos. Et ideo sicut fuit conveniens eum mori ut nos liberaret a morte; ita conveniens fuit eum descendere ad inferos ut nos a descensu ad inferos liberaret, Unde dicitur Osæ, xIII, 14: Ero mors tua mors; morsus tuusero, inferne. Secundo, quia conveniens erat, ut victo diabolo per passionem, vincos ejus eriperet, qui detinebantur in inferno, secundum illud Zachar., ix, 11: Tu quoque in sanguine testamenti tui emisisti vinctos tuos de lacu; et Coloss., ii, 15, dicitur: Expolians principatus et potestates, traduxit confidenter. Tertio, ut sicut potestatem suam ostendit in terra vivendo et moriendo, ita etiam potestatem suam ostenderet in inferno, ipsum visitando et illuminando. Unde dicitur in psal. xxIII, 7: Attollite portas, principes, vestras; Glossa, id est, « principes inferni, auferte potestatem vestram, qua usque nunc homines inferno detinebatis; » et sic in nomine Jesu omne genu flectatur, non solum cælestium, sed etiam infernorum, ut dicitur Philipp., ii.
[II-II.q.52.a.1.ad.1] Prudence or euboulia (deliberating well), whether acquired or infused, directs man in the research of counsel according to principles that the reason can grasp; hence prudence or euboulia (deliberating well) 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" (Wisdom 9:14). Hence in the research of counsel, man requires to be directed by God who comprehends all things: and this is done through the gift of counsel, whereby man is directed as though counseled by God, just as, in human affairs, those who are unable to take counsel for themselves, seek counsel from those who are wiser.
[II-II.q.52.a.1.ad.1] Ad primum ergo dicendum, quod nomen inferorum sonat in malum pœnæ, non autem in malum culpæ. Unde decuit Christum in infernum descendere, non tamquam ipse esset debitor pœnæ, sed ut eos qui erant pœnæ obnoxii, liberaret.
[II-II.q.52.a.1.ad.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 God as to what he ought to do in matters necessary for salvation is common to all holy persons.
[II-II.q.52.a.1.ad.2] Ad secundum dicendum, quod passio Christi fuit quasi quædam causa universalis humanæ salutis tam vivorum quam mortuorum. Causa autem universalis applicatur ad singulares effectus per aliquid speciale. Unde sicut virtus passionis Christi applicatur viventibus per sacramenta configurantia nos passioni Christi; ita etiam applicata est mortuis per descensum Christi ad inferos. Propter quod signanter dicitur Zachar., ix, quod eduxit vinctos de lacu in sanguine testamenti sui, id est, per virtutem passionis suæ.
[II-II.q.52.a.1.ad.3] The children of God 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 God in so far as the reason is instructed by the Holy Ghost about what we have to do.
[II-II.q.52.a.1.ad.3] Ad tertium dicendum, quod anima Christi non descendit ad inferos eo genere motus quo corpora moventur, sed eo genere motus quo angeli moventur, sicut in prima parte habitum est.
Article 2
[II-II.q.52.a.2.arg.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, 68, 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.
[II-II.q.52.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod donum consilii non respondeat convenienter virtuti prudentiæ. « Inferius enim in suo supremo attingit id quod est superius, » ut patet per Dionysium, vii cap. De divin. nom., § 3, col. 871, t. 1; sicut homo attingit angelum secundum intellectum. Sed virtus cardinalis est inferior dono, ut supra habitum est. Cum ergo consilium sit primus et infimus actus prudentiæ, supremus autem actus ejus præcipere, medius autem judicare, videtur quod donum respondens prudentiæ non sit consilium, sed magis judicium, vel præceptum.
[II-II.q.52.a.2.arg.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 (Question 9, Article 3). Therefore the gift of counsel does not correspond to the virtue of prudence.
[II-II.q.52.a.2.arg.2] 2. Præterea, Act., ii, 24, dicit Petrus quod Deus Christum suscitavit, solutis doloribus inferni, juxta quod impossibile erat teneri illum ab eo. Sed dolores non sunt in inferno patrum, neque etiam in inferno puerorum, qui non puniuntur pœna sensus propter peccatum actuale, sed solum pœna damni propter peccatum originale. Ergo Christus descendit in infernum damnatorum, vel etiam in purgatorium ubi homines puniuntur pœna sensus pro peccatis actualibus.
[II-II.q.52.a.2.arg.3] Further, it belongs properly to prudence to direct, as stated above (Question 47, Article 8). But it belongs to the gift of counsel that man should be directed by God, as stated above (Article 1). Therefore the gift of counsel does not correspond to the virtue of prudence.
[II-II.q.52.a.2.arg.3] 3. Præterea, I Pet., iii, 49, dicitur quod Christus his qui in carcere conclusi erant, spiritu 1 veniens prædicavit, qui increduli fuerunt aliquando; quod, sicut Athanasius dicit, Epist. ad Epictetum, § 5, col. 1059, t. 2, intelligitur de descensu Christi ad inferos. Dicit enim quod corpus Christi fuit in sepulcro positum, quando ipse perrexit prædicare his qui in custodia erant spiritibus, sicut dixit Petrus. Constat autem quod increduli erant in inferno damnatorum. Ergo Christus ad infernum damnatorum descendit.
[II-II.q.52.a.2.sc] 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.
[II-II.q.52.a.2.sc] Sed contra est quod de inferno damnatorum dicitur Job, x, 24: Antequam vadam et non revertar ad terram tenebrosam et operam mortis caligine 5. Nulla autem est conventio lucis ad tenebras, ut dicitur II ad Corinth., vi. Ergo Christus qui est lux, ad illum infernum damnatorum non descendit.
[II-II.q.52.a.2.co] 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 (Article 1). Therefore the gift of counsel corresponds to prudence, as helping and perfecting it.
[II-II.q.52.a.2.co] Respondeo dicendum, quod dupliciter dicitur esse aliquid alicubi: uno modo per suum effectum; et hoc modo Christus in quemlibet inferorum descendit; aliter tamen et aliter; nam in infernum damnatorum habuit hunc effectum quod descendens ad inferos, eos de sua incredulitate et malitia confutavit; illis vero qui detinebantur in purgatorio spem gloriæ consequendæ dedit; sanctis autem patribus qui pro solo peccato originali detineban tur in inferno, lumen aternæ gloriæ infudit. Alio modo dicitur aliquid esse alicubi per suam essentiam; et hoc modo anima Christi descendit solum ad locum inferni, in quo justi detinebantur, ut quos abjudicatur. 1 Spiritibus. Sed et Hugo a S°. Charo habet: Spiritu. cui sermo prædictus jam ipse per gratiam interius visitabat secundum divinitatem, eos etiam secundum animam visitaret et loco. Sic autem in una parte inferni existens, effectum suum aliqualiter ad omnes inferni partes derivavit, sicut et in uno loco terræ passus, totum mundum sua passione liberavit.
[II-II.q.52.a.2.ad.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 (1; I-II, 68, 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.
[II-II.q.52.a.2.ad.1] Ad primum ergo dicendum, quod Christus, qui est Dei sapientia, penetravit omnes inferiores partes terræ, non localiter secundum animam omnes circumeundo, sed effectum suæ potentiæ aliqualiter ad omnes extendendo; ita tamen quod solos justos illuminavit: sequitur enim: Et illuminabo omnes sperantes in Domino.
[II-II.q.52.a.2.ad.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.
[II-II.q.52.a.2.ad.2] Ad secundum dicendum, quod duplex est dolor: unus de passione pœnæ, quem patiuntur homines pro peccato actuali, secundum illud psal. xvii, 6: Dolores inferni circumdederunt me. Alius autem dolor est de dilatione speratæ gloriæ, secundum illud Proverb., xiii, 12: Spes quæ differtur, affligit animam; quem quidem dolorem patiebantur sancti patres in inferno; ad quod significandum Augustinus in Sermone de Resurr., ubi sup., § 4, dicit quod « lacrimabili obsecratione Christum orabant. » Utrosque autem dolores Christus solvit ad inferos descendens; aliter tamen et aliter: nam dolores pœnarum solvit, præservando ab eis; sicut medicus dicitur solvere morbum, a quo præservat per medicinam; dolores autem causatos ex dilatione gloriæ actualiter solvit, gloriam præbendo.
[II-II.q.52.a.2.ad.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.
[II-II.q.52.a.2.ad.3] Ad tertium dicendum, quod illud quod ibi dicit Petrus, a quibusdam refertur ad descensum Christi ad inferos, sic exponentibus verbum illud: His qui in carcere inclusi erant, id est inferno, spiritu, id est secundum animam, Christus veniens prædicavit, qui increduli fuerant aliquando. Unde et Damascenus dicit in III lib. Orth. fid., cap. xxix, col. 1102, t. 1, quod « sicut his qui in terra sunt evangelizavit; ita et his qui in inferno; non quidem ut incredulos ad fidem converteret, sed ut eorum infidelitatem confutaret, » quia ipsa prædicatio nihil aliud intelligi potest quam manifestatio divinitatis ejus quæ manifestata est infernalibus per virtuosum descensum Christi ad inferos. Augustinus tamen melius exponit in Epistola ad Evodium, ut sup., c. vi, col. 716, ut referatur non ad descensum Christi ad inferos, sed ad operationem divinitatis ejus, quam exercuit a principio mundi, ut sit sensus quod his qui in carcere conclusi erant, viventes scilicet in corpore mortali, quod est quasi quidam carcer animæ, spiritu suæ divinitatis veniens prædicavit per internas inspiriones, et etiam exteriores admonitiones per ora justorum: his, inquam, prædicavit, qui increduli fuerant aliquando, Noe scilicet prædicanti, « quando expectabant Dei patientiam, » per quam diferebatur pœna diluvii: unde subdit: In diebus Noe, cum fabricaretur arca.
Article 3
[II-II.q.52.a.3.arg.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.
[II-II.q.52.a.3.arg.1] Ad tertium sic proceditur. 4. Videtur quod Christus non fuerit totus in inferno. Vulgata habet: spiritibus, et sensus est: his spiritibus qui in carcere erant. Paris Corpus enim Christi est aliqua pars ejus. Sed corpus Christi non fuit in inferno. Ergo totus Christus non fuit in inferno.
[II-II.q.52.a.3.arg.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.
[II-II.q.52.a.3.arg.2] 2. Præterea, nihil cujus partes ab invicem separatæ sunt, potest dici totum. Sed corpus et anima quæ sunt partes humanæ naturæ, fuerunt ab invicem separata post mortem, ut supra dictum est. Descendit autem ad infernum mortuus existens. Non ergo potuit esse totus in inferno.
[II-II.q.52.a.3.arg.3] Further, the saints in heaven are most conformed to God, according to 1 John 3:2, "When He shall appear, we shall be like to Him."
But counsel is not becoming to God, according to Romans 11:34, "Who hath been His counsellor?" Therefore neither to the saints in heaven is the gift of counsel becoming.
[II-II.q.52.a.3.arg.3] 3. Præterea, illud totum dicitur esse in aliquo loco, cujus nihil est extra locum illum. Sed aliquid Christi erat extra infernum, quia corpus erat in sepulcro, et divinitas ubique. Ergo Christus non fuit totus in inferno.
[II-II.q.52.a.3.sc] Gregory says (Moral. xvii, 12): "When either the guilt or the righteousness of each nation is brought into the debate of the heavenly Court, the guardian of that nation is said to have won in the conflict, or not to have won."
[II-II.q.52.a.3.sc] Sed contra est quod Augustinus dicit in libro III De symbolo, cap. vii, col. 658, t. 6: «Totus Filius apud Patrem, totus in cælo, totus in terra, totus in utero Virginis, totus in cruce, totus in inferno, totus in paradiso quo latronem introduxit. »
[II-II.q.52.a.3.co] As stated above (2; I-II, 68, 1), the gifts of the Holy Ghost are connected with the motion of the rational creature by God. Now we must observe two points concerning the motion of the human mind by God. First, that the disposition of that which is moved, differs while it is being moved from its disposition when it is in the term of movement. Indeed if the mover is the principle of the movement alone, when the movement ceases, the action of the mover ceases as regards the thing moved, since it has already reached the term of movement, even as a house, after it is built, ceases being built by the builder. On the other hand, when the mover is cause not only of the movement, but also of the form to which the movement tends, then the action of the mover does not cease even after the form has been attained: thus the sun lightens the air even after it is lightened. On this way, then, God causes in us virtue and knowledge, not only when we first acquire them, but also as long as we persevere in them: and it is thus that God causes in the blessed a knowledge of what is to be done, not as though they were ignorant, but by continuing that knowledge in them.
Nevertheless there are things which the blessed, whether angels or men, do not know: such things are not essential to blessedness, but concern the government of things according to Divine Providence. As regards these, we must make a further observation, namely, that God moves the mind of the blessed in one way, and the mind of the wayfarer, in another. For God moves the mind of the wayfarer in matters of action, by soothing the pre-existing anxiety of doubt; whereas there is simple nescience in the mind of the blessed as regards the things they do not know. From this nescience the angel's mind is cleansed, according to Dionysius (Coel. Hier. vii), nor does there precede in them any research of doubt, for they simply turn to God; and this is to take counsel of God, for as Augustine says (Gen. ad lit. v, 19) "the angels take counsel of God about things beneath them": wherefore the instruction which they receive from God in such matters is called "counsel."
Accordingly the gift of counsel is in the blessed, in so far as God preserves in them the knowledge that they have, and enlightens them in their nescience of what has to be done.
[II-II.q.52.a.3.co] Respondeo dicendum, quod, sicut patet ex his quæ in prima parte dicta sunt, masculinum genus refertur ad hypostasim vel personam; neutrum autem genus pertinet ad naturam. In morte autem Christi licet anima fuerit separata a corpore, neutrum tamen fuit separatum a persona Filii Dei, ut supra dictum est. Et ideo in illo triduo mortis Christi dicendum est, quod totus Christus fuit in sepulcro, quia tota persona fuit ibi per corpus sibi unitum, et similiter totus fuit in inferno, quia tota persona Christi fuit ibi ratione animæ sibi unitæ: totus etiam Christus tunc erat ubique ratione divinæ naturæ.
[II-II.q.52.a.3.ad.1] Even in the blessed there are acts directed to an end, or resulting, as it were, from their attainment of the end, such as the acts of praising God, or of helping on others to the end which they themselves have attained, for example the ministrations of the angels, and the prayers of the saints. On this respect the gift of counsel finds a place in them.
[II-II.q.52.a.3.ad.1] Ad primum ergo dicendum, quod corpus quod tunc erat in sepulcro, non est pars personæ increatæ, sed naturæ assumptæ. Et ideo per hoc quod corpus Christi non fuit in inferno, non excluditur quin totus Christus fuerit; sed ostenditur quod non fuit ibi totum quod pertinet ad humanam naturam.
[II-II.q.52.a.3.ad.2] Doubt belongs to counsel according to the present state of life, but not to that counsel which takes place in heaven. Even so neither have the theological virtues quite the same acts in heaven as on the way thither.
[II-II.q.52.a.3.ad.2] Ad secundum dicendum, quod ex anima et corpore unitis constituitur totalitas humanæ naturæ, non autem totalitas divinæ personæ. Et ideo soluta unione animæ et corporis per mortem, remansit totus Christus, sed non remansit humana natura in sua totalitate.
[II-II.q.52.a.3.ad.3] Counsel is in God, not as receiving but as giving it: and the saints in heaven are conformed to God, as receivers to the source whence they receive.
[II-II.q.52.a.3.ad.3] Ad tertium dicendum, quod persona Christi est tota in quolibet loco, sed non totaliter, quia nullo loco circumscribitur; sed nec omnia loca simul accepta ejus immensitatem comprehendere possunt, quinimo ipses sua immensitate omnia comprehendit. Hoc autem locum habet in his quæ corporaliter et circumscriptive sunt in loco, quod si totum sit alicubi, nihil ejus sit extra. Sed hoc in Deo locum non habet. Unde Augustinus dicit in lib. III De symbolo, cap. vii, col. 658, t. 6: «Non per diversa tempora vel loca dicimus ubique Christum esse totum, ut modo ibi totus sit, et alio tempore alibi totus, sed ut semper ubique sit totus. »
Article 4
[II-II.q.52.a.4.arg.1] It would seem that the fifth beatitude, which is that of mercy, does not correspond to the gift of counsel. For all the beatitudes are acts of virtue, as stated above (I-II, 69, 1). Now we are directed by counsel in all acts of virtue. Therefore the fifth beatitude does not correspond more than any other to counsel.
[II-II.q.52.a.4.arg.1] Ad quartum sic proceditur. 4. Videtur quod Christus nullam moram traxerit in inferno. Christus enim ad hoc in infernum descendit, ut ex eo homines liberaret. Sed hoc statim ab eo factum est in ipso suo descensu: Facile enim est in conspectu* Dei subito honestare pauperem,* ut dicitur Eccli., xi, 23. Ergo videtur quod nullam moram in inferno traxerit.
[II-II.q.52.a.4.arg.2] Further, precepts are given about matters necessary for salvation, while counsel is given about matters which are not necessary for salvation. Now mercy is necessary for salvation, according to James 2:13, "Judgment without mercy to him that hath not done mercy." On the other hand poverty is not necessary for salvation, but belongs to the life of perfection, according to Matthew 19:21. Therefore the beatitude of poverty corresponds to the gift of counsel, rather than to the beatitude of mercy.
[II-II.q.52.a.4.arg.2] 2. Præterea, Augustinus dicit in Sermone de Resurrectione, ut sup., § 4, quod «sine aliqua mora ad imperium Domini ac Salvatoris omnes ferrei confracti sunt vectes;» unde ex persona angelorum concomitantium Christum dicitur: Tollite portas, principes vestras, ps. xxiii, 7. Ad hoc autem Christus illuc descendit ut vectes inferni confringeret. Ergo Christus in inferno nullam moram traxit.
[II-II.q.52.a.4.arg.3] Further, the fruits result from the beatitudes, for they denote a certain spiritual delight resulting from perfect acts of virtue. Now none of the fruits correspond to the gift of counsel, as appears from Galatians 5:22-23. Therefore neither does the beatitude of mercy correspond to the gift of counsel.
[II-II.q.52.a.4.arg.3] 3. Præterea, Luc., xxiii, dicitur quod Dominus in cruce pendens dixit latroni: Hodie mecum eris in paradiso: ex quo patet quod eodem die Christus fuit in paradiso. Non autem secundum corpus quod positum fuit in sepulcro. Ergo secundum animam quæ ad infernum descenderat: et ita videtur quod non traxerit moram in inferno.
[II-II.q.52.a.4.sc] Augustine says (De Serm. Dom. iv): "Counsel is befitting the merciful, because the one remedy is to be delivered from evils so great, to pardon, and to give."
[II-II.q.52.a.4.sc] Sed contra est quod Petrus dicit Act., ii, 24: Quem Deus suscitavit solutis doloribus inferni, juxta quod impossibile erat 1 In teneri illum ab eo. Ergo videtur quod usque ad horam resurrectionis mansit in inferno.
[II-II.q.52.a.4.co] Counsel is properly about things useful for an end. Hence such things as are of most use for an end, should above all correspond to the gift of counsel. Now such is mercy, according to 1 Timothy 4:8, "Godliness ['Pietas,' which our English word 'pity,' which is the same as mercy; see note on II-II, 30, 1 is profitable to all things." Therefore the beatitude of mercy specially corresponds to the gift of counsel, not as eliciting but as directing mercy.
[II-II.q.52.a.4.co] Respondeo dicendum, quod, sicut Christus, ut nostras pœnas in se susciperet, voluit corpus suum in sepulcro poni; ita etiam voluit animam suam ad infernum descendere. Corpus autem ejus mansit in sepulcro per diem integrum et duas noctes, ad comprobandum veritatem mortis suæ. Unde etiam tantumdem credendum est animam ejus fuisse in inferno, ut simul anima ejus educeretur de inferno, et corpus de sepulcro.
[II-II.q.52.a.4.ad.1] Although counsel directs in all the acts of virtue, it does so in a special way in works of mercy, for the reason given above.
[II-II.q.52.a.4.ad.1] Ad primum ergo dicendum, quod Christus statim ad infernum descendens sanctos ibi existentes liberavit, non qui dem statim educendo eos de loco inferni, sed in ipso inferno eos luce gloriæ illustrando. Et tamen conveniens fuit, ut tamdiu anima ejus remaneret in inferno, quamdiu corpus manebat in sepulcro.
[II-II.q.52.a.4.ad.2] Counsel considered as a gift of the Holy Ghost guides us in all matters that are directed to the end of eternal life whether they be necessary for salvation or not, and yet not every work of mercy is necessary for salvation.
[II-II.q.52.a.4.ad.2] Ad secundum dicendum, quod vectes inferni dicuntur impedimenta, quibus sancti patres de inferno exire prohibentur, reatu culpæ primi parentis, quos Christus statim descendens ad inferos virtute suæ passionis et mortis confregit; et tamen voluit in inferno aliquamdiu remanere, propter rationem prædictam.
[II-II.q.52.a.4.ad.3] Fruit denotes something ultimate. Now the ultimate in practical matters consists not in knowledge but in an action which is the end. Hence nothing pertaining to practical knowledge is numbered among the fruits, but only such things as pertain to action, in which practical knowledge is the guide. Among these we find "goodness" and "benignity" which correspond to mercy.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.52.a.4.ad.3] Ad tertium dicendum, quod illud verbum Domini est intelligendum non de paradiso terrestri corporeo, sed de paradiso spirituali, in quo esse dicuntur qui cumque divina gloria perfruuntur. Unde latro loco quidem cum Christo ad infernum descendit, ut cum Christo esset, quia dictum est ei: Mecum eris in paradiso, sed præmio in paradiso fuit, quia ibi divinitate Christi fruebatur, sicut et alii Sancti.
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