Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that fear is not an effect of faith. For an effect does not precede its cause. Now fear precedes faith: for it is written (Ecclus. 2:8): "Ye that fear the Lord, believe in Him." Therefore fear is not an effect of faith.

Objection 2: Further, the same thing is not the cause of contraries. Now fear and hope are contraries, as stated above (1.2, Question 23, Article 2): and faith begets hope, as a gloss observes on Mt. 1:2. Therefore fear is not an effect of faith.

Objection 3: Further, one contrary does not cause another. Now the object of faith is a good, which is the First Truth, while the object of fear is an evil, as stated above (1.2, Question 42, Article 1). Again, acts take their species from the object, according to what was stated above (1.2, Question 18, Article 2). Therefore faith is not a cause of fear.

On the contrary, It is written (James 2:19): "The devils . . . believe and tremble."

I answer that, Fear is a movement of the appetitive power, as stated above (1.2, Question 41, Article 1). Now the principle of all appetitive movements is the good or evil apprehended: and consequently the principle of fear and of every appetitive movement must be an apprehension. Again, through faith there arises in us an apprehension of certain penal evils, which are inflicted in accordance with the Divine judgment. In this way, then, faith is a cause of the fear whereby one dreads to be punished by God; and this is servile fear.

It is also the cause of filial fear, whereby one dreads to be separated from God, or whereby one shrinks from equalling oneself to Him, and holds Him in reverence, inasmuch as faith makes us appreciate God as an unfathomable and supreme good, separation from which is the greatest evil, and to which it is wicked to wish to be equalled. Of the first fear, viz. servile fear, lifeless faith is the cause, while living faith is the cause of the second, viz. filial fear, because it makes man adhere to God and to be subject to Him by charity.

Reply to Objection 1: Fear of God cannot altogether precede faith, because if we knew nothing at all about Him, with regard to rewards and punishments, concerning which faith teaches us, we should nowise fear Him. If, however, faith be presupposed in reference to certain articles of faith, for example the Divine excellence, then reverential fear follows, the result of which is that man submits his intellect to God, so as to believe in all the Divine promises. Hence the text quoted continues: "And your reward shall not be made void."

Reply to Objection 2: The same thing in respect of contraries can be the cause of contraries, but not under the same aspect. Now faith begets hope, in so far as it enables us to appreciate the prize which God awards to the just, while it is the cause of fear, in so far as it makes us appreciate the punishments which He intends to inflict on sinners.

Reply to Objection 3: The primary and formal object of faith is the good which is the First Truth; but the material object of faith includes also certain evils; for instance, that it is an evil either not to submit to God, or to be separated from Him, and that sinners will suffer penal evils from God: in this way faith can be the cause of fear.

Articulus 1

Argumentum 1

Ad primum sic proceditur. Videtur quod timor non sit effectus fidei. Effectus enim non praecedit causam. Sed timor praecedit fidem, dicitur enim Eccli. II, qui timetis deum, credite illi.

Ergo timor non est effectus fidei.

Argumentum 2

Praeterea, idem non est causa contrariorum.

Sed timor et spes sunt contraria, ut supra dictum est, fides autem generat spem, ut dicitur in Glossa, Matth. I.

Ergo non est causa timoris.

Argumentum 3

Praeterea, contrarium non est causa contrarii. Sed obiectum fidei est quoddam bonum, quod est veritas prima, obiectum autem timoris est malum, ut supra dictum est.

Actus autem habent speciem ex obiectis, secundum supradicta.

Ergo fides non est causa timoris.

Sed Contra

Sed contra est quod dicitur Iac. II, Daemones credunt et contremiscunt.

Corpus

Respondeo dicendum quod timor est quidam motus appetitivae virtutis, ut supra dictum est.

Omnium autem appetitivorum motuum principium est bonum vel malum apprehensum. Unde oportet quod timoris et omnium appetitivorum motuum sit principium aliqua apprehensio. Per fidem autem fit in nobis quaedam apprehensio de quibusdam malis poenalibus quae secundum divinum iudicium inferuntur, et per hunc modum fides est causa timoris quo quis timet a deo puniri, qui est timor servilis.

Est etiam causa timoris filialis, quo quis timet separari a deo, vel quo quis refugit se deo comparare reverendo ipsum; inquantum per fidem hanc existimationem habemus de deo, quod sit quoddam immensum et altissimum bonum, a quo separari est pessimum et cui velle aequari est malum. Sed primi timoris, scilicet servilis, est causa fides informis. Sed secundi timoris, scilicet filialis, est causa fides formata, quae per caritatem facit hominem deo inhaerere et ei subiici.

Ad 1

Ad primum ergo dicendum quod timor dei non potest universaliter praecedere fidem, quia si omnino eius ignorantiam haberemus quantum ad praemia vel poenas de quibus per fidem instruimur, nullo modo eum timeremus. Sed supposita fide de aliquibus articulis fidei, puta de excellentia divina, sequitur timor reverentiae, ex quo sequitur ulterius ut homo intellectum suum deo subiiciat ad credendum omnia quae sunt promissa a deo.

Unde ibi sequitur, et non evacuabitur merces vestra.

Ad 2

Ad secundum dicendum quod idem secundum contraria potest esse contrariorum causa, non autem idem secundum idem. Fides autem generat spem secundum quod facit nobis existimationem de praemiis quae deus retribuit iustis. Est autem causa timoris secundum quod facit nobis aestimationem de poenis quas peccatoribus infliget.

Ad 3

Ad tertium dicendum quod obiectum fidei primum et formale est bonum quod est veritas prima. Sed materialiter fidei proponuntur credenda etiam quaedam mala, puta quod malum sit deo non subiici vel ab eo separari, et quod peccatores poenalia mala sustinebunt a deo.

Et secundum hoc fides potest esse causa timoris.