tly 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.
_______________________

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.

Obj. 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 Rom. 11:34,
"Who hath been His counsellor?" Therefore neither to the saints in
heaven is the gift of counsel becoming.

_On the contrary,_ 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."

_I answer that,_ As stated above (A. 2; I-II, Q. 68, A. 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