parated from God by sin, nor
being punished by Him on account of a fault, since it was impossible
for Him to sin, as will be said (Q. 15, AA. 1, 2). Now fear is not of
the impossible. Therefore in Christ there was not the gift of fear.

Obj. 3: Further, it is written (1 John 4:18) that "perfect charity
casteth out fear." But in Christ there was most perfect charity,
according to Eph. 3:19: "The charity of Christ which surpasseth all
knowledge." Therefore in Christ there was not the gift of fear.

_On the contrary,_ It is written (Isa. 11:3): "And He shall be filled
with the spirit of the fear of the Lord."

_I answer that,_ As was said above (I-II, Q. 42, A. 1), fear regards
two objects, one of which is an evil causing terror; the other is
that by whose power an evil can be inflicted, as we fear the king
inasmuch as he has the power of putting to death. Now whoever can
hurt would not be feared unless he had a certain greatness of might,
to which resistance could not easily be offered; for what we easily
repel we do not fear. And hence it is plain that no one is feared
except for some pre-eminence. And in this way it is said that in
Christ there was the fear of God, not indeed as it regards the evil
of separation from God by fault, nor as it regards the evil of
punishment for fault; but inasmuch as it regards the Divine
pre-eminence, on account of which the soul of Christ, led by the Holy
Spirit, was borne towards God in an act of reverence. Hence it is
said (Heb. 5:7) that in all things "he was heard for his reverence."
For Christ as man had this act of reverence towards God in a fuller
sense and beyond all others. And hence Scripture attributes to Him
the fulness of the fear of the Lord.

Reply Obj. 1: The habits of virtues and gifts regard goodness
properly and of themselves; but evil, consequently; since it pertains
to the nature of virtue to render acts good, as is said _Ethic._ ii,
6. And hence the nature of the gift of fear regards not that evil
which fear is concerned with, but the pre-eminence of that goodness,
viz. of God, by Whose power evil may be inflicted. On the other hand,
hope, as a virtue, regards not only the author of good, but even the
good itself, as far as it is not yet possessed. And hence to Christ,
Who already possessed the perfect good of beatitude, we do not
attribute the virtue of hope, but we do attribute the gift of fear.

Reply Obj. 2: This reason is based on fear in so far as it rega