Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that in Christ there was not the gift of fear. For hope would seem to be stronger than fear; since the object of hope is goodness, and of fear, evil. as was said above (1.2, Question 40, Article 1; 1.2, Question 42, Article 1). But in Christ there was not the virtue of hope, as was said above (Article 4). Hence, likewise, there was not the gift of fear in Him.

Objection 2: Further, by the gift of fear we fear either to be separated from God, which pertains to "chaste" fear---or to be punished by Him, which pertains to "servile" fear, as Augustine says (In Joan. Tract. ix). But Christ did not fear being separated from God by sin, nor being punished by Him on account of a fault, since it was impossible for Him to sin, as will be said (Question 15, Articles 1,2). Now fear is not of the impossible. Therefore in Christ there was not the gift of fear.

Objection 3: Further, it is written (1 Jn. 4:18) that "perfect charity casteth out fear." But in Christ there was most perfect charity, according to Eph. 3:19: "The charity of Christ which surpasseth all knowledge." Therefore in Christ there was not the gift of fear.

On the contrary, It is written (Is. 11:3): "And He shall be filled with the spirit of the fear of the Lord."

I answer that, As was said above (1.2, Question 42, Article 1), fear regards two objects, one of which is an evil causing terror; the other is that by whose power an evil can be inflicted, as we fear the king inasmuch as he has the power of putting to death. Now whoever can hurt would not be feared unless he had a certain greatness of might, to which resistance could not easily be offered; for what we easily repel we do not fear. And hence it is plain that no one is feared except for some pre-eminence. And in this way it is said that in Christ there was the fear of God, not indeed as it regards the evil of separation from God by fault, nor as it regards the evil of punishment for fault; but inasmuch as it regards the Divine pre-eminence, on account of which the soul of Christ, led by the Holy Spirit, was borne towards God in an act of reverence. Hence it is said (Heb. 5:7) that in all things "he was heard for his reverence." For Christ as man had this act of reverence towards God in a fuller sense and beyond all others. And hence Scripture attributes to Him the fulness of the fear of the Lord.

Reply to Objection 1: The habits of virtues and gifts regard goodness properly and of themselves; but evil, consequently; since it pertains to the nature of virtue to render acts good, as is said Ethic. ii, 6. And hence the nature of the gift of fear regards not that evil which fear is concerned with, but the pre-eminence of that goodness, viz. of God, by Whose power evil may be inflicted. on the other hand, hope, as a virtue, regards not only the author of good, but even the good itself, as far as it is not yet possessed. And hence to Christ, Who already possessed the perfect good of beatitude, we do not attribute the virtue of hope, but we do attribute the gift of fear.

Reply to Objection 2: This reason is based on fear in so far as it regards the evil object.

Reply to Objection 3: Perfect charity casts out servile fear, which principally regards punishment. But this kind of fear was not in Christ.

Articulus 6

Argumentum 1

Ad sextum sic proceditur. Videtur quod in christo non fuit donum timoris. Spes enim potior videtur quam timor, nam spei obiectum est bonum, timoris vero malum, ut in secunda parte habitum est.

Sed in christo non fuit virtus spei, ut supra habitum est.

Ergo etiam non fuit in eo donum timoris.

Argumentum 2

Praeterea, dono timoris timet aliquis vel separationem a deo, quod pertinet ad timorem castum; vel puniri ab ipso, quod pertinet ad timorem servilem; ut Augustinus dicit, super canonicam Ioan..

Sed christus non timuit separari a deo per peccatum, neque puniri ab eo propter culpam suam, quia impossibile erat eum peccare, ut infra dicetur; timor autem non est de impossibili.

Ergo in christo non fuit donum timoris.

Argumentum 3

Praeterea, I Ioan. IV dicitur, perfecta caritas foras mittit timorem.

Sed in christo fuit perfectissima caritas, secundum illud Ephes. III, supereminentem scientiae caritatem christi.

Ergo in christo non fuit donum timoris.

Sed Contra

Sed contra est quod dicitur Isaiae XI, replebit eum spiritus timoris domini.

Corpus

Respondeo dicendum quod, sicut in secunda parte dictum est, timor respicit duo obiecta, quorum unum est malum terribile; aliud est ille cuius potestate malum potest inferri, sicut aliquis timet regem inquantum habet potestatem occidendi. Non autem timeretur ille qui habet potestatem, nisi haberet quandam eminentiam potestatis, cui de facili resisti non possit, ea enim quae in promptu habemus repellere, non timemus. Et sic patet quod aliquis non timetur nisi propter suam eminentiam. Sic igitur dicendum est quod in christo fuit timor dei, non quidem secundum quod respicit malum separationis a deo per culpam; nec secundum quod respicit malum punitionis pro culpa; sed secundum quod respicit ipsam divinam eminentiam, prout scilicet anima christi quodam affectu reverentiae movebatur in deum, a spiritu sancto acta.

Unde Heb. V dicitur quod in omnibus exauditus est pro sua reverentia.

Hunc enim affectum reverentiae ad deum christus, secundum quod homo, prae ceteris habuit pleniorem.

Et ideo ei attribuit Scriptura plenitudinem timoris domini.

Ad 1

Ad primum ergo dicendum quod habitus virtutum et donorum proprie et per se respiciunt bonum, malum autem ex consequenti, pertinet enim ad rationem virtutis ut opus bonum reddat, ut dicitur in II ethic..

Et ideo de ratione doni timoris non est illud malum quod respicit timor, sed eminentia illius boni, scilicet divini, cuius potestate aliquod malum infligi potest.

Spes autem, secundum quod est virtus, respicit non solum actorem boni, sed etiam ipsum bonum inquantum est non habitum. Et ideo christo, quia iam habebat perfectum beatitudinis bonum, non attribuitur virtus spei, sed donum timoris.

Ad 2

Ad secundum dicendum quod ratio illa procedit de timore secundum quod respicit obiectum quod est malum.

Ad 3

Ad tertium dicendum quod perfecta caritas foras mittit timorem servilem, qui respicit principaliter poenam.

Sic autem timor non fuit in christo.