the sun lightens the air even
after it is lightened. In 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.

Reply Obj. 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. In this respect the gift of
counsel finds a place in them.

Reply Obj. 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.

Reply Obj. 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.
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FOURTH ARTICLE [II-II, Q. 52, Art. 4]

Whether the Fifth Beatitude, Which Is That of Mercy, Corresponds to
the Gift of Counsel?

Objection 1: It would seem that th