Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that the evil of sin can be an object of fear. For Augustine says on the canonical Epistle of John (Tract. ix), that "by chaste fear man fears to be severed from God." Now nothing but sin severs us from God; according to Is. 59:2: "Your iniquities have divided between you and your God." Therefore the evil of sin can be an object of fear.

Objection 2: Further, Cicero says (Quaest. Tusc. iv, 4,6) that "we fear when they are yet to come, those things which give us pain when they are present." But it is possible for one to be pained or sorrowful on account of the evil of sin. Therefore one can also fear the evil of sin.

Objection 3: Further, hope is contrary to fear. But the good of virtue can be the object of hope, as the Philosopher declares (Ethic. ix, 4): and the Apostle says (Gal. 5:10): "I have confidence in you in the Lord, that you will not be of another mind." Therefore fear can regard evil of sin.

Objection 4: Further, shame is a kind of fear, as stated above (Question 41, Article 4). But shame regards a disgraceful deed, which is an evil of sin. Therefore fear does so likewise.

On the contrary, The Philosopher says (Rhet. ii, 5) that "not all evils are feared, for instance that someone be unjust or slow."

I answer that, As stated above (Question 40, Article 1; Question 41, Article 2), as the object of hope is a future good difficult but possible to obtain, so the object of fear is a future evil, arduous and not to be easily avoided. From this we may gather that whatever is entirely subject to our power and will, is not an object of fear; and that nothing gives rise to fear save what is due to an external cause. Now human will is the proper cause of the evil of sin: and consequently evil of sin, properly speaking, is not an object of fear.

But since the human will may be inclined to sin by an extrinsic cause; if this cause have a strong power of inclination, in that respect a man may fear the evil of sin, in so far as it arises from that extrinsic cause: as when he fears to dwell in the company of wicked men, lest he be led by them to sin. But, properly speaking, a man thus disposed, fears the being led astray rather than the sin considered in its proper nature, i.e. as a voluntary act; for considered in this light it is not an object of fear to him.

Reply to Objection 1: Separation from God is a punishment resulting from sin: and every punishment is, in some way, due to an extrinsic cause.

Reply to Objection 2: Sorrow and fear agree in one point, since each regards evil: they differ, however, in two points. First, because sorrow is about present evil, whereas fear is future evil. Secondly, because sorrow, being in the concupiscible faculty, regards evil absolutely; wherefore it can be about any evil, great or small; whereas fear, being in the irascible part, regards evil with the addition of a certain arduousness or difficulty; which difficulty ceases in so far as a thing is subject to the will. Consequently not all things that give us pain when they are present, make us fear when they are yet to come, but only some things, namely, those that are difficult.

Reply to Objection 3: Hope is of good that is obtainable. Now one may obtain a good either of oneself, or through another: and so, hope may be of an act of virtue, which lies within our own power. On the other hand, fear is of an evil that does not lie in our own power: and consequently the evil which is feared is always from an extrinsic cause; while the good that is hoped for may be both from an intrinsic and from an extrinsic cause.

Reply to Objection 4: As stated above (Question 41, Article 4, ad 2,3), shame is not fear of the very act of sin, but of the disgrace or ignominy which arises therefrom, and which is due to an extrinsic cause.

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod timor possit esse de malo culpae.

Dicit enim Augustinus, super canonicam Ioan., quod timore casto timet homo separationem a deo.

Sed nihil separat nos a deo nisi culpa; secundum illud Isaiae LIX.

Peccata vestra diviserunt inter vos et deum vestrum.

Ergo timor potest esse de malo culpae.

Argumentum 2

Praeterea, tullius dicit, in IV de tusculanis quaest., quod de illis timemus, cum futura sunt, de quorum praesentia tristamur.

Sed de malo culpae potest aliquis dolere vel tristari.

Ergo etiam malum culpae aliquis potest timere.

Argumentum 3

Praeterea, spes timori opponitur.

Sed spes potest esse de bono virtutis, ut patet per philosophum in IX ethic.. Et apostolus dicit, ad Gal. V, confido de vobis in domino, quod nihil aliud sapietis.

Ergo etiam timor potest esse de malo culpae.

Argumentum 4

Praeterea, verecundia est quaedam species timoris, ut supra dictum est.

Sed verecundia est de turpi facto.

Quod est malum culpae. Ergo et timor.

Sed Contra

Sed contra est quod philosophus dicit, in II rhetoric., quod non omnia mala timentur, puta si aliquis erit iniustus, aut tardus.

Corpus

Respondeo dicendum quod, sicut supra dictum est, sicut obiectum spei est bonum futurum arduum quod quis potest adipisci; ita timor est de malo futuro arduo quod non potest de facili vitari. Ex quo potest accipi quod id quod omnino subiacet potestati et voluntati nostrae, non habet rationem terribilis, sed illud solum est terribile, quod habet causam extrinsecam.

Malum autem culpae propriam causam habet voluntatem humanam.

Et ideo proprie non habet rationem terribilis. Sed quia voluntas humana ab aliquo exteriori potest inclinari ad peccandum; si illud inclinans habeat magnam vim ad inclinandum, secundum hoc poterit esse timor de malo culpae, inquantum est ab exteriori causa, puta cum aliquis timet commorari in societate malorum, ne ab eis ad peccandum inducatur. Sed proprie loquendo, in tali dispositione magis timet homo seductionem quam culpam secundum propriam rationem, idest inquantum est voluntaria, sic enim non habet ut timeatur.

Ad 1

Ad primum ergo dicendum quod separatio a deo est quaedam poena consequens peccatum, et omnis poena aliquo modo est ab exteriori causa.

Ad 2

Ad secundum dicendum quod tristitia et timor in uno conveniunt, quia utrumque est de malo, differunt autem in duobus. In uno quidem, quia tristitia est de malo praesenti, timor de malo futuro. In alio vero, quia tristitia, cum sit in concupiscibili, respicit malum absolute, unde potest esse de quocumque malo, sive parvo sive magno. Timor vero, cum sit in irascibili, respicit malum cum quadam arduitate seu difficultate, quae tollitur, inquantum aliquid subiacet voluntati. Et ideo non omnia timemus quae sunt futura, de quibus tristamur cum sunt praesentia, sed aliqua, quae scilicet sunt ardua.

Ad 3

Ad tertium dicendum quod spes est de bono quod quis potest adipisci. Potest autem aliquis adipisci bonum vel per se, vel per alium, et ideo spes potest esse de actu virtutis, qui est in potestate nostra constitutus. Sed timor est de malo quod non subiacet nostrae potestati, et ideo semper malum quod timetur, est a causa extrinseca. Bonum autem quod speratur, potest esse et a causa intrinseca, et a causa extrinseca.

Ad 4

Ad quartum dicendum quod, sicut supra dictum est, verecundia non est timor de actu ipso peccati, sed de turpitudine vel ignominia quae consequitur ipsum, quae est a causa extrinseca.