y Ghost.

Obj. 2: Further, it is proper to a theological virtue to have God for
its object. But fear has God for its object, in so far as God is
feared. Therefore fear is not a gift, but a theological virtue.

Obj. 3: Further, fear arises from love. But love is reckoned a
theological virtue. Therefore fear also is a theological virtue,
being connected with the same matter, as it were.

Obj. 4: Further, Gregory says (Moral. ii, 49) that "fear is bestowed
as a remedy against pride." But the virtue of humility is opposed to
pride. Therefore again, fear is a kind of virtue.

Obj. 5: Further, the gifts are more perfect than the virtues, since
they are bestowed in support of the virtues as Gregory says (Moral.
ii, 49). Now hope is more perfect than fear, since hope regards good,
while fear regards evil. Since, then, hope is a virtue, it should not
be said that fear is a gift.

_On the contrary,_ The fear of the Lord is numbered among the seven
gifts of the Holy Ghost (Isa. 11:3).

_I answer that,_ Fear is of several kinds, as stated above (A. 2).
Now it is not "human fear," according to Augustine (De Gratia et Lib.
Arb. xviii), "that is a gift of God"--for it was by this fear that
Peter denied Christ--but that fear of which it was said (Matt.
10:28): "Fear Him that can destroy both soul and body into hell."

Again servile fear is not to be reckoned among the seven gifts of the
Holy Ghost, though it is from Him, because according to Augustine (De
Nat. et Grat. lvii) it is compatible with the will to sin: whereas
the gifts of the Holy Ghost are incompatible with the will to sin, as
they are inseparable from charity, as stated above (I-II, Q. 68, A.
5).

It follows, therefore, that the fear of God, which is numbered among
the seven gifts of the Holy Ghost, is filial or chaste fear. For it
was stated above (I-II, Q. 68, AA. 1, 3) that the gifts of the Holy
Ghost are certain habitual perfections of the soul's powers, whereby
these are rendered amenable to the motion of the Holy Ghost, just as,
by the moral virtues, the appetitive powers are rendered amenable to
the motion of reason. Now for a thing to be amenable to the motion of
a certain mover, the first condition required is that it be a
non-resistant subject of that mover, because resistance of the
movable subject to the mover hinders the movement. This is what
filial or chaste fear does, since thereby we revere God and avoid
separating ourselves from Him. Hence, acc