Now the reason is speculative and practical:  and in both we find the apprehension of truth (which pertains to the discovery of truth), and judgment concerning the truth.  Accordingly, for the apprehension of truth, the speculative reason is perfected by understanding; the practical reason, by counsel. In order to judge aright, the speculative reason is perfected by wisdom; the practical reason by knowledge. The appetitive power, in matters touching a man’s relations to another, is perfected by piety; in matters touching himself, it is perfected by fortitude against the fear 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 a theological virtue, but to a gift, which withdraws us from evil, for higher motives than moral virtue does.