Part III (Secunda Secundae) Part 188 (2/2)

(In Four Articles) [* St. Thomas calls this vice indifferently 'fear' or 'timidity.' The translation requires one to adhere to these terms on account of the connection with the pa.s.sion of fear. Otherwise 'cowardice' would be a better rendering.]

We must now consider the vices opposed to fort.i.tude: (1) Fear; (2) Fearlessness; (3) Daring.

Under the first head there are four points of inquiry:

(1) Whether fear is a sin?

(2) Whether it is opposed to fort.i.tude?

(3) Whether it is a mortal sin?

(4) Whether it excuses from sin, or diminishes it?

_______________________

FIRST ARTICLE [II-II, Q. 125, Art. 1]

Whether Fear Is a Sin?

Objection 1: It seems that fear is not a sin. For fear is a pa.s.sion, as stated above (I-II, Q. 23, A. 4; Q. 42). Now we are neither praised nor blamed for pa.s.sions, as stated in _Ethic._ ii. Since then every sin is blameworthy, it seems that fear is not a sin.

Obj. 2: Further, nothing that is commanded in the Divine Law is a sin: since the ”law of the Lord is unspotted” (Ps. 18:8). Yet fear is commanded in G.o.d's law, for it is written (Eph. 6:5): ”Servants, be obedient to them that are your lords according to the flesh, with fear and trembling.” Therefore fear is not a sin.

Obj. 3: Further, nothing that is naturally in man is a sin, for sin is contrary to nature according to Damascene (De Fide Orth. iii). Now fear is natural to man: wherefore the Philosopher says (Ethic. iii, 7) that ”a man would be insane or insensible to pain, if nothing, not even earthquakes nor deluges, inspired him with fear.” Therefore fear is not a sin.

_On the contrary,_ our Lord said (Matt. 10:28): ”Fear ye not them that kill the body,” and it is written (Ezech. 2:6): ”Fear not, neither be thou afraid of their words.”

_I answer that,_ A human act is said to be a sin on account of its being inordinate, because the good of a human act consists in order, as stated above (Q. 109, A. 2; Q. 114, A. 1). Now this due order requires that the appet.i.te be subject to the ruling of reason. And reason dictates that certain things should be shunned and some sought after. Among things to be shunned, it dictates that some are to be shunned more than others; and among things to be sought after, that some are to be sought after more than others. Moreover, the more a good is to be sought after, the more is the opposite evil to be shunned. The result is that reason dictates that certain goods are to be sought after more than certain evils are to be avoided.

Accordingly when the appet.i.te shuns what the reason dictates that we should endure rather than forfeit others that we should rather seek for, fear is inordinate and sinful. On the other hand, when the appet.i.te fears so as to shun what reason requires to be shunned, the appet.i.te is neither inordinate nor sinful.

Reply Obj. 1: Fear in its generic acceptation denotes avoidance in general. Hence in this way it does not include the notion of good or evil: and the same applies to every other pa.s.sion. Wherefore the Philosopher says that pa.s.sions call for neither praise nor blame, because, to wit, we neither praise nor blame those who are angry or afraid, but only those who behave thus in an ordinate or inordinate manner.

Reply Obj. 2: The fear which the Apostle inculcates is in accordance with reason, namely that servants should fear lest they be lacking in the service they owe their masters.

Reply Obj. 3: Reason dictates that we should shun the evils that we cannot withstand, and the endurance of which profits us nothing.

Hence there is no sin in fearing them.

_______________________

SECOND ARTICLE [II-II, Q. 125, Art. 2]

Whether the Sin of Fear Is Contrary to Fort.i.tude?

Objection 1: It seems that the sin of fear is not contrary to fort.i.tude: because fort.i.tude is about dangers of death, as stated above (Q. 123, AA. 4, 5). But the sin of fear is not always connected with dangers of death, for a gloss on Ps. 127:1, ”Blessed are all they that fear the Lord,” says that ”it is human fear whereby we dread to suffer carnal dangers, or to lose worldly goods.” Again a gloss on Matt. 27:44, ”He prayed the third time, saying the selfsame word,” says that ”evil fear is threefold, fear of death, fear of pain, and fear of contempt.” Therefore the sin of fear is not contrary to fort.i.tude.

Obj. 2: Further, the chief reason why a man is commended for fort.i.tude is that he exposes himself to the danger of death. Now sometimes a man exposes himself to death through fear of slavery or shame. Thus Augustine relates (De Civ. Dei i) that Cato, in order not to be Caesar's slave, gave himself up to death. Therefore the sin of fear bears a certain likeness to fort.i.tude instead of being opposed thereto.

Obj. 3: Further, all despair arises from fear. But despair is opposed not to fort.i.tude but to hope, as stated above (Q. 20, A. 1; I-II, Q.

40, A. 4). Neither therefore is the sin of fear opposed to fort.i.tude.

<script>