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Objection 1: It seems that piety is not a gift. For the gifts
differ from the virtues, as stated above (FS, Question 68,
Article 1). But piety is a virtue, as stated above (Question
101, Article 3). Therefore piety is not a gift.
Objection 2: Further, the gifts are more excellent than the
virtues, above all the moral virtues, as above (FS, Question
68, Article 8). Now among the parts of justice religion is
greater than piety. Therefore if any part of justice is to be
accounted a gift, it seems that religion should be a gift rather than
piety.
Objection 3: Further, the gifts and their acts remain in heaven,
as stated above (FS, Question 68, Article 6). But the act
of piety cannot remain in heaven: for Gregory says (Moral. i) that
"piety fills the inmost recesses of the heart with works of mercy":
and so there will be no piety in heaven since there will be no
unhappiness [Question 30, Article 1]. Therefore piety is not a
gift.
On the contrary, It is reckoned among the gifts in the eleventh
chapter of Isaias (verse 2).
I answer that, As stated above (FS, Question 68, Article
1; FS, Question 69, Articles 1,3), the gifts of the Holy
Ghost are habitual dispositions of the soul, rendering it amenable to
the motion of the Holy Ghost. Now the Holy Ghost moves us to this
effect among others, of having a filial affection towards God,
according to Rm. 8:15, "You have received the spirit of
adoption of sons, whereby we cry: Abba (Father)." And since it
belongs properly to piety to pay duty and worship to one's father, it
follows that piety, whereby, at the Holy Ghost's instigation, we
pay worship and duty to God as our Father, is a gift of the Holy
Ghost.
Reply to Objection 1: The piety that pays duty and worship to a
father in the flesh is a virtue: but the piety that is a gift pays this
to God as Father.
Reply to Objection 2: To pay worship to God as Creator, as
religion does, is more excellent than to pay worship to one's father
in the flesh, as the piety that is a virtue does. But to pay worship
to God as Father is yet more excellent than to pay worship to God as
Creator and Lord. Wherefore religion is greater than the virtue of
piety: while the gift of piety is greater than religion.
Reply to Objection 3: As by the virtue of piety man pays duty and
worship not only to his father in the flesh, but also to all his
kindred on account of their being related to his father so by the gift
of piety he pays worship and duty not only to God, but also to all men
on account of their relationship to God. Hence it belongs to piety to
honor the saints, and not to contradict the Scriptures whether one
understands them or not, as Augustine says (De Doctr. Christ.
ii). Consequently it also assists those who are in a state of
unhappiness. And although this act has no place in heaven, especially
after the Day of Judgment, yet piety will exercise its principal
act, which is to revere God with filial affection: for it is then
above all that this act will be fulfilled, according to Wis. 5:5,
"Behold how they are numbered among the children of God." The
saints will also mutually honor one another. Now, however, before
the Judgment Day, the saints have pity on those also who are living
in this unhappy state.
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