ear of dangers;
and against inordinate lust for pleasures, by _fear,_ according to
Prov. 15:27: "By the fear of the Lord every one declineth from evil,"
and Ps. 118:120: "Pierce Thou my flesh with Thy fear: for I am afraid
of Thy judgments." Hence it is clear that these gifts extend to all
those things to which the virtues, both intellectual and moral,
extend.

Reply Obj. 1: The gifts of the Holy Ghost perfect man in matters
concerning a good life: whereas art is not directed to such matters,
but to external things that can be made, since art is the right
reason, not about things to be done, but about things to be made
(Ethic. vi, 4). However, we may say that, as regards the infusion of
the gifts, the art is on the part of the Holy Ghost, Who is the
principal mover, and not on the part of men, who are His organs when
He moves them. The gift of fear corresponds, in a manner, to
temperance: for just as it belongs to temperance, properly speaking,
to restrain man from evil pleasures for the sake of the good
appointed by reason, so does it belong to the gift of fear, to
withdraw man from evil pleasures through fear of God.

Reply Obj. 2: Justice is so called from the rectitude of the reason,
and so it is more suitably called a virtue than a gift. But the name
of piety denotes the reverence which we give to our father and to our
country. And since God is the Father of all, the worship of God is
also called piety, as Augustine states (De Civ. Dei x, 1). Therefore
the gift whereby a man, through reverence for God, works good to all,
is fittingly called piety.

Reply Obj. 3: The mind of man is not moved by the Holy Ghost, unless
in some way it be united to Him: even as the instrument is not moved
by the craftsman, unless there by contact or some other kind of union
between them. Now the primal union of man with God is by faith, hope
and charity: and, consequently, these virtues are presupposed to the
gifts, as being their roots. Therefore all the gifts correspond to
these three virtues, as being derived therefrom.

Reply Obj. 4: Love, hope and joy have good for their object. Now God
is the Sovereign Good: wherefore the names of these passions are
transferred to the theological virtues which unite man to God. On the
other hand, the object of fear is evil, which can nowise apply to
God: hence fear does not denote union with God, but withdrawal from
certain things through reverence for God. Hence it does not give its
name to