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 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.