another.
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FIRST ARTICLE [I-II, Q. 66, Art. 1]

Whether One Virtue Can Be Greater or Less Than Another?

Objection 1: It would seem that one virtue cannot be greater or less
than another. For it is written (Apoc. 21:16) that the sides of the
city of Jerusalem are equal; and a gloss says that the sides denote
the virtues. Therefore all virtues are equal; and consequently one
cannot be greater than another.

Obj. 2: Further, a thing that, by its nature, consists in a maximum,
cannot be more or less. Now the nature of virtue consists in a
maximum, for virtue is "the limit of power," as the Philosopher
states (De Coelo i, text. 116); and Augustine says (De Lib. Arb. ii,
19) that "virtues are very great boons, and no one can use them to
evil purpose." Therefore it seems that one virtue cannot be greater
or less than another.

Obj. 3: Further, the quantity of an effect is measured by the power
of the agent. But perfect, viz. infused virtues, are from God Whose
power is uniform and infinite. Therefore it seems that one virtue
cannot be greater than another.

_On the contrary,_ Wherever there can be increase and greater
abundance, there can be inequality. Now virtues admit of greater
abundance and increase: for it is written (Matt. 5:20): "Unless your
justice abound more than that of the Scribes and Pharisees, you shall
not enter into the kingdom of heaven": and (Prov. 15:5): "In abundant
justice there is the greatest strength (_virtus_)." Therefore it
seems that a virtue can be greater or less than another.

_I answer that,_ When it is asked whether one virtue can be greater
than another, the question can be taken in two senses. First, as
applying to virtues of different species. In this sense it is clear
that one virtue is greater than another; since a cause is always more
excellent than its effect; and among effects, those nearest to the
cause are the most excellent. Now it is clear from what has been said
(Q. 18, A. 5; Q. 61, A. 2) that the cause and root of human good is
the reason. Hence prudence which perfects the reason, surpasses in
goodness the other moral virtues which perfect the appetitive power,
in so far as it partakes of reason. And among these, one is better
than another, according as it approaches nearer to the reason.
Consequently justice, which is in the will, excels the remaining
moral virtues; and fortitude, which is in the irascible part, stands
before temperance, which