of the Holy Ghost.

_On the contrary,_ The gifts are bestowed to assist the virtues and
to remedy certain defects, as is shown in the passage quoted (Obj.
2), so that, seemingly, they accomplish what the virtues cannot.
Therefore the gifts are more excellent than the virtues.

_I answer that,_ As was shown above (Q. 58, A. 3; Q. 62, A. 1), there
are three kinds of virtues: for some are theological, some
intellectual, and some moral. The theological virtues are those
whereby man's mind is united to God; the intellectual virtues are
those whereby reason itself is perfected; and the moral virtues are
those which perfect the powers of appetite in obedience to the
reason. On the other hand the gifts of the Holy Ghost dispose all the
powers of the soul to be amenable to the Divine motion.

Accordingly the gifts seem to be compared to the theological virtues,
by which man is united to the Holy Ghost his Mover, in the same way
as the moral virtues are compared to the intellectual virtues, which
perfect the reason, the moving principle of the moral virtues.
Wherefore as the intellectual virtues are more excellent than the
moral virtues and control them, so the theological virtues are more
excellent than the gifts of the Holy Ghost and regulate them. Hence
Gregory says (Moral. i, 12) that "the seven sons," i.e. the seven
gifts, "never attain the perfection of the number ten, unless all
they do be done in faith, hope, and charity."

But if we compare the gifts to the other virtues, intellectual and
moral, then the gifts have the precedence of the virtues. Because the
gifts perfect the soul's powers in relation to the Holy Ghost their
Mover; whereas the virtues perfect, either the reason itself, or the
other powers in relation to reason: and it is evident that the more
exalted the mover, the more excellent the disposition whereby the
thing moved requires to be disposed. Therefore the gifts are more
perfect than the virtues.

Reply Obj. 1: Charity is a theological virtue; and such we grant to
be more perfect than the gifts.

Reply Obj. 2: There are two ways in which one thing precedes another.
One is in order of perfection and dignity, as love of God precedes
love of our neighbor: and in this way the gifts precede the
intellectual and moral virtues, but follow the theological virtues.
The other is the order of generation or disposition: thus love of
one's neighbor precedes love of God, as regards the act: and in this
way mo