oceeding from their powers, because
reason transcends the appetite as a rule transcends the thing ruled.
But on the part of the matter, counsel is united to fortitude as the
directive power to the executive, and so is knowledge united to
piety: because counsel and fortitude are concerned with matters of
difficulty, while knowledge and piety are concerned with ordinary
matters. Hence counsel together with fortitude, by reason of their
matter, are given the preference to knowledge and piety.
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EIGHTH ARTICLE [I-II, Q. 68, Art. 8]

Whether the Virtues Are More Excellent Than the Gifts?

Objection 1: It would seem that the virtues are more excellent than
the gifts. For Augustine says (De Trin. xv, 18) while speaking of
charity: "No gift of God is more excellent than this. It is this
alone which divides the children of the eternal kingdom from the
children of eternal damnation. Other gifts are bestowed by the Holy
Ghost, but, without charity, they avail nothing." But charity is a
virtue. Therefore a virtue is more excellent than the gifts of the
Holy Ghost.

Obj. 2: Further, that which is first naturally, seems to be more
excellent. Now the virtues precede the gifts of the Holy Ghost; for
Gregory says (Moral. ii, 26) that "the gift of the Holy Ghost in the
mind it works on, forms first of all justice, prudence, fortitude,
temperance . . . and doth afterwards give it a temper in the seven
virtues" (viz. the gifts), so "as against folly to bestow wisdom;
against dullness, understanding; against rashness, counsel; against
fear, fortitude; against ignorance, knowledge; against hardness of
heart, piety; against piety, fear." Therefore the virtues are more
excellent than the gifts.

Obj. 3: Further, Augustine says (De Lib. Arb. ii, 19) that "the
virtues cannot be used to evil purpose." But it is possible to make
evil use of the gifts, for Gregory says (Moral. i, 18): "We offer up
the sacrifice of prayer . . . lest wisdom may uplift; or
understanding, while it runs nimbly, deviate from the right path; or
counsel, while it multiplies itself, grow into confusion; that
fortitude, while it gives confidence, may not make us rash; lest
knowledge, while it knows and yet loves not, may swell the mind; lest
piety, while it swerves from the right line, may become distorted;
and lest fear, while it is unduly alarmed, may plunge us into the pit
of despair." Therefore the virtues are more excellent than the gifts