regards being "strengthened" for things we hope are here, and obtain
there.

Reply Obj. 3: This argument considers the gifts as to their matter.
For the matter of the gifts will not be the works of the active life;
but all the gifts will have their respective acts about things
pertaining to the contemplative life, which is the life of heavenly
bliss.
________________________

SEVENTH ARTICLE [I-II, Q. 68, Art. 7]

Whether the Gifts Are Set Down by Isaias in Their Order of Dignity?

Objection 1: It would seem that the gifts are not set down by Isaias
in their order of dignity. For the principal gift is, seemingly, that
which, more than the others, God requires of man. Now God requires of
man fear, more than the other gifts: for it is written (Deut. 10:12):
"And now, Israel, what doth the Lord thy God require of thee, but
that thou fear the Lord thy God?" and (Malachi 1:6): "If . . . I be a
master, where is My fear?" Therefore it seems that fear, which is
mentioned last, is not the lowest but the greatest of the gifts.

Obj. 2: Further, piety seems to be a kind of common good; since the
Apostle says (1 Tim. 4:8): "Piety [Douay: 'Godliness'] is profitable
to all things." Now a common good is preferable to particular goods.
Therefore piety, which is given the last place but one, seems to be
the most excellent gift.

Obj. 3: Further, knowledge perfects man's judgment, while counsel
pertains to inquiry. But judgment is more excellent than inquiry.
Therefore knowledge is a more excellent gift than counsel; and yet it
is set down as being below it.

Obj. 4: Further, fortitude pertains to the appetitive power, while
science belongs to reason. But reason is a more excellent power than
the appetite. Therefore knowledge is a more excellent gift than
fortitude; and yet the latter is given the precedence. Therefore the
gifts are not set down in their order of dignity.

_On the contrary,_ Augustine says [*De Serm. Dom. in Monte i, 4]: "It
seems to me that the sevenfold operation of the Holy Ghost, of which
Isaias speaks, agrees in degrees and expression with these" (of which
we read in Matt. 5:3): "but there is a difference of order, for
there" (viz. in Isaias) "the enumeration begins with the more
excellent gifts, here, with the lower gifts."

_I answer that,_ The excellence of the gifts can be measured in two
ways: first, simply, viz. by comparison to their proper acts as
proceeding from their principles; secondly, rel