(a) One virtue is prior to another in duration, when it precedes the latter in time. Thus, the natural virtues that pagans have before their conversion are prior in duration to the supernatural virtues that are received in Baptism.
(b) One virtue is prior to another by nature, or in the order of generation, when it is the necessary preparation or disposition for that other, which essentially presupposes it. Thus, the intellectual virtues are naturally prior to justice, for a man cannot will to give others their due, unless he first knows that this is his duty.
(c) One virtue is prior to another virtue in excellence as a habit, when it has an object that is more elevated and comprehensive, and when it is fitted to be the guide of the other virtue. For the standard of comparison of habits must be taken from the objects to which they tend, and from which they derive their specific character (see 134). Thus, the habit of philosophizing is in itself more noble than the habit of accumulating wealth, for truth is better than money.
(d) One virtue is prior to another in excellence according to the general concept of virtue, when it does more to set the will right. For the standard of comparison then is to be taken from the influence exercised on one’s acts (as the word “virtue” or “power” intimates), and the will is the motor power that sets the other faculties in motion. Thus, for one who has debts to pay, it is better that he give his time to earning money than to storing his mind with the lore of scientists; justice has more of a claim on him than knowledge.
1029. Comparison of Hope with Faith.—(a) These virtues are not the same, for, while faith makes us cling to God as the giver of truth and assent to what is obscure to us, hope makes up turn to Him as the author of beatitude and strive for that which is difficult for us.
(b) Faith and hope are normally equal in duration, since as a rule they are infused at the same time (as in Baptism). Accidentally, however, faith may precede hope, as when one who preserves his faith loses hope on account of despair, and later recovers it.
(c) They are unequal as to natural precedence, faith being prior to hope, since both glory and grace—the objects of hope—must be known through faith (Heb., xi. 6).
(d) They are unequal in their excellence as habits, faith being superior to hope, as the intellectual habits are superior to the moral; for faith is regulative and directive of hope, and has an object more abstract and universal.
(e) They are unequal in their excellence according to the general concept of virtue, hope being superior to faith, as the moral virtues are superior to the intellectual (see 156). For hope includes a rightness of the will towards God that is not included in the concept of faith, which is chiefly intellectual, and it is the will that moves the other powers to action.
1030. Comparison of Hope with Charity.—(a) These virtues are not the same, for, while faith and hope adhere to God as the principle from which one derives truth or goodness, charity adheres to God for His own sake. Hope tends towards God as our good, from whom beatitude and the means thereto are to be expected; but charity unites us to God so that we live for God rather than for self.