Part III (Secunda Secundae) Part 29 (2/2)
_I answer that,_ It is owing to its servility that servile fear may be evil. For servitude is opposed to freedom. Since, then, ”what is free is cause of itself” (Metaph. i, 2), a slave is one who does not act as cause of his own action, but as though moved from without. Now whoever does a thing through love, does it of himself so to speak, because it is by his own inclination that he is moved to act: so that it is contrary to the very notion of servility that one should act from love. Consequently servile fear as such is contrary to charity: so that if servility were essential to fear, servile fear would be evil simply, even as adultery is evil simply, because that which makes it contrary to charity belongs to its very species.
This servility, however, does not belong to the species of servile fear, even as neither does lifelessness to the species of lifeless faith. For the species of a moral habit or act is taken from the object. Now the object of servile fear is punishment, and it is by accident that, either the good to which the punishment is contrary, is loved as the last end, and that consequently the punishment is feared as the greatest evil, which is the case with one who is devoid of charity, or that the punishment is directed to G.o.d as its end, and that, consequently, it is not feared as the greatest evil, which is the case with one who has charity. For the species of a habit is not destroyed through its object or end being directed to a further end.
Consequently servile fear is substantially good, but is servility is evil.
Reply Obj. 1: This saying of Augustine is to be applied to a man who does something through servile fear as such, so that he loves not justice, and fears nothing but the punishment.
Reply Obj. 2: Servile fear as to its substance is not born of pride, but its servility is, inasmuch as man is unwilling, by love, to subject his affections to the yoke of justice.
Reply Obj. 3: Mercenary love is that whereby G.o.d is loved for the sake of worldly goods, and this is, of itself, contrary to charity, so that mercenary love is always evil. But servile fear, as to its substance, implies merely fear of punishment, whether or not this be feared as the princ.i.p.al evil.
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FIFTH ARTICLE [II-II, Q. 19, Art. 5]
Whether Servile Fear Is Substantially the Same As Filial Fear?
Objection 1: It would seem that servile fear is substantially the same as filial fear. For filial fear is to servile fear the same apparently as living faith is to lifeless faith, since the one is accompanied by mortal sin and the other not. Now living faith and lifeless faith are substantially the same. Therefore servile and filial fear are substantially the same.
Obj. 2: Further, habits are diversified by their objects. Now the same thing is the object of servile and of filial fear, since they both fear G.o.d. Therefore servile and filial fear are substantially the same.
Obj. 3: Further, just as man hopes to enjoy G.o.d and to obtain favors from Him, so does he fear to be separated from G.o.d and to be punished by Him. Now it is the same hope whereby we hope to enjoy G.o.d, and to receive other favors from Him, as stated above (Q. 17, A. 2, ad 2).
Therefore filial fear, whereby we fear separation from G.o.d, is the same as servile fear whereby we fear His punishments.
_On the contrary,_ Augustine (In prim. canon. Joan. Tract. ix) says that there are two fears, one servile, another filial or chaste fear.
_I answer that,_ The proper object of fear is evil. And since acts and habits are diversified by their objects, as shown above (I-II, Q.
54, A. 2), it follows of necessity that different kinds of fear correspond to different kinds of evil.
Now the evil of punishment, from which servile fear shrinks, differs specifically from evil of fault, which filial fear shuns, as shown above (A. 2). Hence it is evident that servile and filial fear are not the same substantially but differ specifically.
Reply Obj. 1: Living and lifeless faith differ, not as regards the object, since each of them believes G.o.d and believes in a G.o.d, but in respect of something extrinsic, viz. the presence or absence of charity, and so they do not differ substantially. On the other hand, servile and filial fear differ as to their objects: and hence the comparison fails.
Reply Obj. 2: Servile fear and filial fear do not regard G.o.d in the same light. For servile fear looks upon G.o.d as the cause of the infliction of punishment, whereas filial fear looks upon Him, not as the active cause of guilt, but rather as the term wherefrom it shrinks to be separated by guilt. Consequently the ident.i.ty of object, viz.
G.o.d, does not prove a specific ident.i.ty of fear, since also natural movements differ specifically according to their different relations.h.i.+ps to some one term, for movement from whiteness is not specifically the same as movement towards whiteness.
Reply Obj. 3: Hope looks upon G.o.d as the principle not only of the enjoyment of G.o.d, but also of any other favor whatever. This cannot be said of fear; and so there is no comparison.
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SIXTH ARTICLE [II-II, Q. 19, Art. 6]
Whether Servile Fear Remains with Charity?
Objection 1: It would seem that servile fear does not remain with charity. For Augustine says (In prim. canon. Joan. Tract. ix) that ”when charity takes up its abode, it drives away fear which had prepared a place for it.”
Obj. 2: Further, ”The charity of G.o.d is poured forth in our hearts, by the Holy Ghost, Who is given to us” (Rom. 5:5). Now ”where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17). Since then freedom excludes servitude, it seems that servile fear is driven away when charity comes.
Obj. 3: Further, servile fear is caused by self-love, in so far as punishment diminishes one's own good. Now love of G.o.d drives away self-love, for it makes us despise ourselves: thus Augustine testifies (De Civ. Dei xiv, 28) that ”the love of G.o.d unto the contempt of self builds up the city of G.o.d.” Therefore it seems that servile fear is driven out when charity comes.
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