atively, viz. by
comparison to their matter. If we consider the excellence of the
gifts simply, they follow the same rule as the virtues, as to their
comparison one with another; because the gifts perfect man for all
the acts of the soul's powers, even as the virtues do, as stated
above (A. 4). Hence, as the intellectual virtues have the precedence
of the moral virtues, and among the intellectual virtues, the
contemplative are preferable to the active, viz. wisdom,
understanding and science to prudence and art (yet so that wisdom
stands before understanding, and understanding before science, and
prudence and synesis before eubulia): so also among the gifts,
wisdom, understanding, knowledge, and counsel are more excellent than
piety, fortitude, and fear; and among the latter, piety excels
fortitude, and fortitude fear, even as justice surpasses fortitude,
and fortitude temperance. But in regard to their matter, fortitude
and counsel precede knowledge and piety: because fortitude and
counsel are concerned with difficult matters, whereas piety and
knowledge regard ordinary matters. Consequently the excellence of the
gifts corresponds with the order in which they are enumerated; but so
far as wisdom and understanding are given the preference to the
others, their excellence is considered simply, while, so far, as
counsel and fortitude are preferred to knowledge and piety, it is
considered with regard to their matter.

Reply Obj. 1: Fear is chiefly required as being the foundation, so to
speak, of the perfection of the other gifts, for "the fear of the
Lord is the beginning of wisdom" (Ps. 110:10; Ecclus. 1:16), and not
as though it were more excellent than the others. Because, in the
order of generation, man departs from evil on account of fear (Prov.
16:16), before doing good works, and which result from the other
gifts.

Reply Obj. 2: In the words quoted from the Apostle, piety is not
compared with all God's gifts, but only with "bodily exercise," of
which he had said it "is profitable to little."

Reply Obj. 3: Although knowledge stands before counsel by reason of
its judgment, yet counsel is more excellent by reason of its matter:
for counsel is only concerned with matters of difficulty (Ethic. iii,
3), whereas the judgment of knowledge embraces all matters.

Reply Obj. 4: The directive gifts which pertain to the reason are
more excellent than the executive gifts, if we consider them in
relation to their acts as pr