For the modern English-speaker, the Gift of counsel is somewhat badly named, because for us counsel is something that one person gives to another. Evidently the Latin consilium also had this as a possible connotation, because St. Bonaventure mentions it as one possible meaning of the word. It is not, however, the meaning most relevant here (though in a secondary sense it might not be wholly inapplicable, since the person blessed with the Gift of counsel will surely be better equipped to advise others.) Though there is indeed an etymological connection to the Italian consiliari, you should banish from your mind at once all associations with The Godfather.

The best way to understand the Gift of counsel is to recognize that it is the supernatural Gift associated with the natural virtue of prudence, or practical wisdom. Prudence is an intellectual virtue of a kind, but it is a virtue very specifically directed towards action. The difference between prudence and other more abstract kinds of understanding (which will be covered in the next three Gifts) is fairly intuitive; probably everyone knows certain people who seem fairly slow in theoretical or abstract sorts of reasoning, but who always seem to know the correct thing to do in any given situation. That particular sort of excellence, by which a person consistently chooses the correct course of action, is prudence. Prudence, however, is directed towards earthly choices and earthly ends. Thus it needs a supernatural counterpart, and this is counsel.

St. Thomas and St. Bonaventure seem to be more or less in step as concerns the Gift of counsel. The do, however, have different emphases in their description of the class of things for which the direction of counsel is needed. Following in the same vein of the last two Gifts, Bonaventure explains that practical direction is necessary with respect to two classes of things: the necessary, and the arduous. Obviously he again has in mind some kind of superogation; prudence guides us with respect to those precepts that are a part of the natural law, but for the more excellent and difficult tasks, something more is needed. That is counsel.

St. Thomas’ way of dividing the matter is perhaps best seen as follows:

“Prudence, whether acquired or infused, directs man in the research of counsel, according to principles that the reason can grasp; hence prudence 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’ (Wis. 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.52.3 ad 1).”

So, for Thomas, the line between prudence and counsel is marked out by the limitations of natural reason. When we fill in the gaps, however, it seems evident that these two Doctors are really on the same page. Bonaventure’s reference to natural as opposed to divine law indicates that, for him as well, the limits of natural reason mark the boundary between acts directed by prudence and those directed by counsel.

None of the sources I looked at were forthcoming about giving examples of the applications of the Gift of counsel, but some thoughts spring to mind. Indeed, some of the past discussions on this blog might provide examples of situations in which the Gift of counsel would be needed. This recent discussion of the advisability (for women) of veiling at Mass, this one about what to do if a church is burning down with the Blessed Sacrament inside, or this one on when it is and is not appropriate to pursue martyrdom, all present scenarios in which the Gift of counsel might be needed in order to determine the best course of action. A person needs a kind of practical understanding of these situations in order to act appropriately, but it is not the sort of understanding that could be achieved through natural reason alone.

But, lest I give the impression that this Gift need only be employed in drastic situations involving death threats and burning churches, I should add that there are countless more mundane situations that also call for this quasi-practical Gift. For example: how much time should a person devote to prayer and spiritual study when he is also swamped with many earthly responsibilities? When is the right time to approach a non-believing friend or relative about the truth of the Gospel? How much money should a family give to their parish, and to other charitable causes, when their own financial situation is less than stable? These kinds of questions intrude into all of our daily lives. They call for a kind of practical wisdom — but it is not of a sort that could be acquired by reason alone. The Gift of counsel, sensitive to both the demands of earthly life and the goods of the Kingdom of God, enables us to direct our actions well.