Dist. 34, Part 2, Art. 1, Q. 1
Book III: On the Incarnation of the Word · Distinction 34
Articulus I. De timore informi sive servili.
Quaestio I. Utrum timor servilis sit donum Spiritus sancti divinitus datum.
Circa primum sic proceditur et quaeritur de timore servili per comparationem ad eius principium, utrum scilicet sit donum Spiritus sancti divinitus datum. Et quod sic, videtur:
1. Primo per Glossam super illud ad Romanos octavo1: Non accepistis spiritum servitutis iterum in timore; ibi Glossa: «Cave, ne ex eo quod ait spiritum servitutis et spiritum adoptionis, diversum intelligas spiritum, cum sit unus atque idem Spiritus»: si ergo spiritus adoptionis est donum Spiritus sancti, ex hac Glossa videtur necessario posse concludi, quod ab eodem sit timor servilis.
2. Item, Augustinus dicit, et habetur in littera: «Bonus est timor servilis et utilis, per quem fit paulatim consuetudo iustitiae»; sed omne datum optimum et omne donum perfectum est desursum: ergo timor servilis desursum descendit.
3. Item, hoc ipsum videtur probari auctoritate veteris Testamenti, quia, sicut dicitur Ecclesiastici primo: Radix sapientiae est timere Deum; et Proverbiorum decimo quinto: In timore Domini declinat omnis a malo; et Isaiae vigesimo sexto: A timore tuo, Domine, concepimus et parturivimus spiritum salutis: si ergo timor servilis est initium sapientiae et facit declinare a malo et bonum concipere, et hoc totum non est nisi a dono Dei; videtur ergo, quod timor servilis sit donum Spiritus sancti.
4. Item, non solum a Deo est gratia cooperans, sed etiam gratia voluntatem praeparans: ergo non solummodo a Deo erit timor ille qui regit hominem in statu iustitiae, sed etiam qui praeparat ad illum statum: cum ergo timor servilis sit huiusmodi, videtur, quod timor servilis sit donum Spiritus sancti.
5. Item, plus est timere Deum quam credere — multi enim credunt, qui non timent — sed fides, qua quis credit, etiam in statu peccati datur homini desursum: ergo et donum, per quod timet. Sed timor servilis est huiusmodi: ergo etc.
Sed contra:
1. Omne donum Spiritus sancti potest stare cum Spiritu sancto, quia Spiritus sanctus non repugnat suis donis; sed quando Spiritus sanctus infunditur, tunc timor servilis expellitur, sicut dicit Augustinus, et habetur in littera: ergo timor servilis non est donum Spiritus sancti.
2. Item, omne donum Spiritus sancti habet exemplar correspondens in Deo: sed timor servilis non habet exemplar correspondens in Deo, nec in quantum timor nec in quantum servilis — in Deo enim nullus est pavor, nulla est servitus — ergo etc.
3. Item, omne donum Spiritus sancti datur ad habilitandum animam ad aliquid arduum et excellens; sed timor potius consistit in depressione quam in aliqua erectione, et potius est ex virtutis indigentia quam ex sufficientia: videtur ergo, quod timor servilis non sit donum Spiritus sancti.
4. Item, sicut contingit Deum timere propter poenas, quas infligit; sic etiam contingit amare propter beneficia, quae nobis tribuit etiam in statu peccati; sed amor ille, qui est propter temporalia, non ponitur inter Spiritus sancti dona: ergo nec timor servilis, qui principaliter habet oculum ad poenam.
5. Item, sicut aliquis dimittit transgredi mandata Dei propter timorem poenarum aeternarum, sic latro dimittit transgredi edictum regis propter timorem furcarum; sed timor, quo latro timet furari, ne suspendatur, non ponitur esse donum Spiritus sancti: ergo similiter videtur de illo timore, quo quis timet peccare, ne aeternaliter puniatur, immo videtur multo fortiori ratione, quia, si malum facilius timetur, maius malum multo facilius timetur. Cum ergo maius malum sint poenae aeternae quam temporales; si non egemus dono ad timendum poenas temporales, multo magis videtur, quod non indigeamus ad timendum poenas aeternas.
[In solo cod. S hic adiiciuntur sequentes 9 argumenta ad oppositum, quorum solutiones infra in fine quaestionis apponuntur:]
6. Item, dicit Gregorius, quod dona dantur in adiutorium potentiarum animae contra defectus ex peccato contractos; sed timor non dicit adiutorium potentiam aliquam roborans, sed potius defectum et desperationem adiutorii: ergo etc. Minor patet per illud Sapientiae decimo septimo: Nihil... est timor nisi praesumptionis adiutorium, proditio cogitationis auxiliorum; sensus enim huius definitionis secundum expositores est, quod timor adiuvat praesumere mala, id est suspicari incommoda, et prodit, id est subtrahit vel deficit, secundum quod traditor dicitur proditor cogitationis de auxilio.
7. Item, ad quod sufficit natura non solum humana, sed quaecumque, non indiget dono; sed omnis natura naturaliter timet poenas, quas sibi suspicatur inferendas, et fugit eas, quantum potest: ergo non indiget homo hoc dono. — Quodsi dicat, quod indiget dono ad credendum poenas aeternas, quas non videt nec experitur; contra hoc est, quod istud non pertinet ad timorem, sed ad fidem.
8. Item, super illud Psalmi: In te, Domine, speravi etc.; Glossa: «Spes a Deo est et donum Dei; quod autem times, est a te ipso»; sed quod homo a se habet non reputatur inter dona Dei nec completa nec incompleta, prout modo loquimur: ergo timor non est donum.
9. Item, omnia dona fuerunt in Christo; timor servilis non: ergo etc.
10. Item, dona sunt bona maxima; non timor servilis.
11. Item, quod tollit a bono rationem boni, non est donum Dei: hoc facit timor, quia, etsi bonum est quod facit quis tali timore, non tamen bene facit, ut dicitur in littera.
12. Item, Dionysius: «Optimi est optima adducere»; et Iacobi primo: Omne datum optimum etc.; sed talis timor non est optimus.
13. Item, Damascenus: Timor est desiderium secundum systolen, id est contractionem et depressionem, movens; dona autem Dei exigunt et extendunt animam: ergo non est donum.
14. Item, si dicat, quod est donum incompletum; contra: incompletum, cum accedit ad completum, fit pars completi et de eius substantia; timor servilis non, immo recedit, veniente caritate: ergo non est etc.
Conclusio.
Timor servilis est donum Spiritus sancti, licet imperfectum.
Respondeo: Dicendum, quod absque dubio timor servilis est donum Spiritus sancti. — Et ratio huius est: quoniam, sicut donum Dei est nosse sive credere poenas futuras2, pro eo quod est ibi quaedam cordis illuminatio et directio; sic donum Dei est illas poenas aeternas refugere et timere, pro eo quod ex tali dono est quaedam cordis emollitio, et fluxus concupiscentialis restrictio, et in hoc quaedam rectificatio. Quod enim ibi sit emollitio, satis innuit Isaias3 propheta, cum dicit: Indurasti cor nostrum, ut non timeremus te. Quod ibi sit fluxus concupiscentialis restrictio, innuit Propheta in Psalmo, cum dicit: Confige timore tuo carnes meas; quod quidem non solum fit timore casto, sed etiam servili, quo timentur aeterna supplicia, et timentur divina iudicia. Et propter illorum timorem cessat homo a peccatorum perpetratione, licet non omnino cesset a voluntate, sicut dicit Glossa4; quod totum est ex divino munere. — Ideo concedendae sunt rationes ad hanc partem inductae.
1. Ad illud ergo quod primo obiicitur in contrarium, quod timor servilis non manet cum Spiritu sancto; dicendum, quod dona Spiritus sancti sunt in multiplici differentia. Quoddam namque donum est a Spiritu sancto, sed non cum Spiritu sancto, quia praeparat ad Spiritum sanctum; et tale donum est timor servilis secundum quod huiusmodi. Quoddam autem est donum, quod est a Spiritu sancto et semper cum Spiritu sancto, quia per ipsum consecratur habitaculum Spiritui sancto, sicut est donum caritatis. Quoddam vero est donum, quod est a Spiritu sancto et aliquando cum Spiritu sancto, aliquando sine Spiritu sancto, sicut donum, quod est ad Spiritus sancti manifestationem, et est ordinatum non solum ad propriam utilitatem, sed etiam ad alienam, sicut donum prophetiae et donum scientiae, quae aliquando in bonis, aliquando in malis reperiri habent. — Cum ergo dicitur, quod donum Spiritus sancti compatitur se cum Spiritu sancto; dicendum, quod illud habet instantiam in eo dono, quod ordinatur ad habitationem Spiritui sancto praeparandam. — Posset etiam aliter dici, quod timor servilis, etsi in quantum servilis est, non possit stare cum Spiritu sancto propter annexam imperfectionem, quae dicit repugnantiam ad statum gratiae; tamen quantum ad aliquid sui nihil prohibet ipsum cum Spiritu sancto stare, sicut infra5 melius manifestabitur; et quantum ad hoc est donum eius.
2. Ad illud quod obiicitur, quod omne donum Spiritus sancti habet exemplar correspondens in Deo; dicendum, quod si illud specialiter intelligatur quantum ad omnem eius proprietatem, sic non est verum; sed si generaliter intelligatur, utpote quod dicatur illud habere exemplar in Deo, quod habet aliquid correspondens sibi vel secundum se, vel secundum suum genus: sic veritatem habere potest. Et hoc modo timor potest habere exemplar in Deo, quia qui timet elongatur a malo et stat intra fines proprios, ita quod supra se non erigitur. Utrumque autem istorum contingit reperire in Deo, quia Deus a malo maxime elongatur et nullo modo supra se ipsum erigitur: ideo, dum per timorem Deo subiicimur, eidem assimilamur; et talis assimilatio sufficit ad hoc, quod timor habeat sufficientem rationem doni.
3. Ad illud quod obiicitur, quod omne donum Spiritus sancti datur ad habilitandum animam ad aliquod arduum et excellens; dicendum, quod sicut inordinate amare est magnae lasciviae, sed ordinate amare est magnae virtutis et excellentiae; sic inordinate timere est segnitiei et ignaviae, ordinate vero timere magnae est excellentiae6. Qui enim Deum veraciter timet nihil terrenum et caducum timet, immo ex ipso timore Dei ipsis timoribus supereffertur. Ideo, licet actus timoris videatur pertinere ad quandam defectibilitatem, secundum veritatem tamen pertinet ad excellentiam et nobilitatem; et quia in timore servili incipit homo Deum ipsum timere, hinc est, quod donum Spiritus sancti est, licet imperfectum.
4. Ad illud quod obiicitur, quod sicut contingit Deum timere propter poenas, ita et amare propter beneficia; dicendum, quod sicut7 beneficia quaedam sunt praesentia, quaedam futura, quaedam, quae videntur, quaedam, quae exspectantur; sic etiam et poenae. Et si quis timeat Deum solummodo propter poenas praesentes, quas iam expertus est, hoc non habet necessario ex dono; sed cum timet propter supplicia futura, quae credit infligenda esse omnibus qui contemnunt divinam iustitiam: sic et in amore intelligendum est, quod amor aeternorum bonorum etiam donum Dei est; amor vero praesentium potest esse ex ipso naturali affectu. Et ideo ex hoc non potest concludi, quod timor servilis non sit donum, quia timore servili non timentur tantum temporalia supplicia, sed etiam aeterna, sicut tactum est supra.
5. Ad illud quod obiicitur de latrone, qui timet furari propter suspendium; dicendum, quod non est simile, sicut iam tactum est, quia naturali cognitione et aestimatione latro cognoscit illud supplicium8 et reformidat; non sic autem est de supplicio infernali, immo oportet, quod iuvetur per fidem; et amplius, quod cor quodam modo mollificetur, ut exhorreat illa supplicia ad fidei instinctum. Propterea ratio illa non valet, quia non est simile hinc et inde.
[Solutiones argumentorum cod. S, quae supra (pag. 754, nota 8) in eodem relato adiunguntur:]
Ad sextum: quod loquitur ibi de timore desperationis; et iste non est timor servilis, quia per eum non vitatur peccatum, sed in omne peccatum inciditur, secundum illud Ieremiae decimo octavo: Desperavimus; post cogitationes enim... ibimus, et unusquisque pravitatem cordis sui mali faciemus.
Ad septimum [lege octavum], sicut patet ibi in Glossa, loquitur ibi de timore naturali, scilicet mortis.
Ad septimum, quod licet natura fugiat poenas infligendas, non tamen voluntas semper fugit delectationes, per quas venitur ad poenas; tum quia ad utrumque est et domina sui eligit quod vult; tum quia succumbit delectationibus non victa, sed allecta et absorpta; tum quia non sic ita immediate colligatur delectatio et poena ei debita, quin speret utrumque, scilicet habere delectationem et effugere huiusmodi poenam per poenitentiam, vel alio modo.
Nonum et decimum probant, quod non est donum completum.
Ad undecimum, non tollit ab eo rationem boni, sed boni meritorii, hoc est, etsi bonum, non tamen bene.
Ad duodecimum, Deus, in quantum in ipso est, semper dat optima, sed quando non recipimus ex toto, dat secundum partem, quantum volumus capere, ut nullus sit expers donorum eius.
Ad decimum tertium, patet ex solutione tertii.
Ad decimum quartum, substantia incompleti, secundum quam est materiale vel dispositionis ad completum, manet in completo, sed non sub ratione incompleti nec sub dispositione oppositi. Quidquid igitur est in timore servili, propter quod dicitur donum Dei, ut fides et fuga poenae aeternae, manet cum caritate, sed eius servilitas et imperfectio non. Exemplum: embryo sub ratione embryonis non manet, non fides informis sub ratione informis sub formata.
I. Concilium Trid. (Sess. VI. c. 6.) docet, dispositionem ad iustificationem esse talem timorem, quo peccatores «a divinae iustitiae timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur; fidentes, Deum sibi propter Christum propitium fore, illumque tanquam omnis iustitiae fontem diligere incipiunt, ac propterea moventur adversus peccata per odium aliquod et detestationem... dum proponunt... inchoare novam vitam et servare divina mandata». Insuper (ibid. can. 8.) decernit: «Si quis dixerit, gehennae metum, per quem ad misericordiam Dei de peccatis dolendo confugimus, vel a peccato abstinemus, peccatum esse, aut peccatores peiores facere; a. s.». — Ad rem faciunt plures a S. Sede proscriptae propositiones; ut inter damnatas ab Alexandro VIII. (7. Dec. 1690) prop. 14: «Timor gehennae non est supernaturalis»; inter Quesnellianas prop. 61: «Timor nisi manum cohibet, cor autem tamdiu peccato addicitur, quamdiu ab amore iustitiae non ducitur»; nec non prop. 62: «Qui a malo non abstinet nisi timore poenae, illud committit in corde suo et iam est reus coram Deo» (cfr. propp. 63-66, et Synodi Pistoriens. prop. 25.). Hanc perpetuam Ecclesiae doctrinam Scholastici probaverunt et posteriorum adversariorum obiectiones plene dissipaverunt. De hac quaestione: S. Thom., hic q. 2. a. 2. quaestiunc. 1; S. II. II. q. 19. a. 4. — B. Albert., de hac et duobus seqq. qq. hic a. 8. 9. — Petr. a Tar., hic q. 2. a. 2. quaestiunc. 1. — Richard. a Med., de hac et seq. q. hic a. 2. q. 2. — Durand., hic q. 4. — Dionys. Carth., de hac et duobus seqq. qq. hic q. 3.
II. In seq. (2.) quaestione solvenda S. Thom. aliique communiter consentiunt S. Bonaventurae in omnibus, praesertim in hoc, quod licet servilitas in se sit mala, tamen actus timoris servilis potest esse bonus, quia servilitas timoris habitui accidit ex imperfectione subiecti, nec oportet, quod omne quod accidit alicui habitui, semper manifestetur in quolibet eiusdem actu. De hac (2.) quaestione praeter citatos: S. Thom., hic loc. cit. quaestiunc. 2. — Petr. a Tar., loc. cit. quaestiunc. 2.
III. Ad 3. quaestionem posteriores Scholastici communiter cum Ss. Thoma et Bonav. respondent, quod timor servilis, superveniente gratia, manet quidem, sed sine servilitate, quae duo complectitur, ut explicatur in corp. Cum autem timor servilis sit «alia differentia timoris quam timor initialis» (hic in corp.), sive cum secundum substantiam differat a timore casto et etiam initiali, ut docet S. Thom. (hic q. 2. a. 3. quaestiunc. 1. 2; S. II. II. q. 19. a. 5.); quidam, ut refert Petr. a Tar., dixerunt, quod iste timor, adveniente caritate, maneat tantum secundum genus, non secundum speciem. Tamen cum nostro auctore S. Thom. (S. II. II. q. 19. a. 6.) docet: «Timor, in quantum servilis, non manet cum caritate; sed substantia timoris servilis cum caritate manere potest, sicut amor sui manere potest cum caritate». Aliud enim est specie differre ab amore initiali, aliud non posse cum ipso manere in sua specie. — Plura vide infra a. 2. q. 3, ubi agitur de evacuatione doni timoris, adveniente statu gloriae. De hac (3.) quaestione: S. Thom., hic q. 2. a. 2. quaestiunc. 3; S. loc. cit. — Petr. a Tar., hic q. 2. a. 3. — Richard. a Med., hic a. 2. q. 3.
---
Article I. On unformed or servile fear.
Question I. Whether servile fear is a gift of the Holy Spirit divinely given.
Concerning the first point one proceeds thus, and inquiry is made about servile fear in comparison to its principle, namely whether it is a gift of the Holy Spirit divinely given. And that it is, seems [to be the case]:
1. First, by the Gloss on that text to the Romans, chapter eight1: You have not received the spirit of bondage again in fear; there the Gloss says: «Beware, lest from the fact that it speaks of the spirit of bondage and the spirit of adoption, you understand a diverse Spirit, since it is one and the same Spirit»: if therefore the spirit of adoption is a gift of the Holy Spirit, from this Gloss it seems it can necessarily be concluded that servile fear is from the same [Spirit].
2. Likewise, Augustine says, and it is contained in the [Master's] text: «Servile fear is good and useful, through which little by little the habit of justice comes about»; but every best gift and every perfect gift is from above: therefore servile fear descends from above.
3. Likewise, this same thing seems to be proved by the authority of the Old Testament, because, as is said in Ecclesiasticus chapter one: The root of wisdom is to fear God; and Proverbs chapter fifteen: In the fear of the Lord everyone turns away from evil; and Isaiah chapter twenty-six: From thy fear, O Lord, we have conceived and brought forth the spirit of salvation: if therefore servile fear is the beginning of wisdom and makes one turn away from evil and conceive good, and all this is only from a gift of God; it seems therefore that servile fear is a gift of the Holy Spirit.
4. Likewise, not only is cooperating grace from God, but also the grace preparing the will: therefore not only from God will be that fear which governs man in the state of justice, but also that which prepares for that state: since therefore servile fear is of this kind, it seems that servile fear is a gift of the Holy Spirit.
5. Likewise, it is more to fear God than to believe — for many believe who do not fear — but the faith by which one believes is given to man from above even in the state of sin: therefore also the gift by which he fears. But servile fear is of this kind: therefore etc.
On the contrary:
1. Every gift of the Holy Spirit can stand together with the Holy Spirit, because the Holy Spirit is not at variance with his own gifts; but when the Holy Spirit is infused, then servile fear is expelled, as Augustine says, and it is contained in the [Master's] text: therefore servile fear is not a gift of the Holy Spirit.
2. Likewise, every gift of the Holy Spirit has a corresponding exemplar in God: but servile fear has no corresponding exemplar in God, neither insofar as it is fear nor insofar as it is servile — for in God there is no dread, no servitude — therefore etc.
3. Likewise, every gift of the Holy Spirit is given to dispose the soul to something arduous and excellent; but fear consists rather in a lowering than in any raising up, and is rather from a lack of virtue than from sufficiency: it seems therefore that servile fear is not a gift of the Holy Spirit.
4. Likewise, just as it happens that one fears God on account of the punishments which he inflicts, so also it happens that one loves [God] on account of the benefits which he bestows on us even in the state of sin; but that love which is on account of temporal things is not placed among the gifts of the Holy Spirit: therefore neither is servile fear, which principally has its eye on punishment.
5. Likewise, just as someone refrains from transgressing the commandments of God on account of the fear of eternal punishments, so the thief refrains from transgressing the king's edict on account of the fear of the gallows; but the fear by which the thief fears to steal, lest he be hanged, is not held to be a gift of the Holy Spirit: therefore it seems likewise concerning that fear by which one fears to sin, lest he be eternally punished — indeed it seems so with much stronger reason, because, if a lesser evil is feared easily, a greater evil is feared much more easily. Since therefore eternal punishments are a greater evil than temporal ones; if we have no need of a gift for fearing temporal punishments, much more it seems that we do not need one for fearing eternal punishments.
[In codex S alone the following nine arguments to the contrary are here added, whose solutions are supplied below at the end of the question:]
6. Likewise, Gregory says that the gifts are given as an aid to the powers of the soul against the defects contracted from sin; but fear does not denote an aid strengthening some power, but rather a defect and despair of aid: therefore etc. The minor is clear from that text of Wisdom chapter seventeen: Fear is nothing... but a betrayal of the succours which reason offers [lit. an aid of presumption, a betrayal of the thought of helps]; for the sense of this definition according to the expositors is that fear "aids" one to presume evils, that is, to suspect troubles, and "betrays," that is, withdraws or fails, in the sense in which a traitor is called a betrayer of the counsel concerning aid.
7. Likewise, that for which nature suffices — not only human nature, but any nature — needs no gift; but every nature naturally fears the punishments which it suspects will be inflicted upon it, and flees them as much as it can: therefore man does not need this gift. — But if one should say that he needs a gift for believing in eternal punishments, which he does not see nor experience; against this is that that pertains not to fear but to faith.
8. Likewise, on that text of the Psalm: In thee, O Lord, have I hoped etc.; the Gloss says: «Hope is from God and a gift of God; but what you fear is from yourself»; but what man has from himself is not reckoned among the gifts of God, neither complete nor incomplete, in the way we are now speaking: therefore fear is not a gift.
9. Likewise, all the gifts were in Christ; servile fear was not: therefore etc.
10. Likewise, the gifts are the greatest goods; servile fear is not.
11. Likewise, that which takes away from a good the character of good is not a gift of God: this fear does, because, although what one does by such fear is good, nevertheless he does not do it well, as is said in the [Master's] text.
12. Likewise, Dionysius says: «It belongs to the best to bring about the best»; and James chapter one: Every best gift etc.; but such fear is not best.
13. Likewise, Damascene says: Fear is a desire moving according to a systole, that is, a contraction and lowering; but the gifts of God demand and stretch out the soul: therefore it is not a gift.
14. Likewise, if one should say that it is an incomplete gift; on the contrary: the incomplete, when it approaches the complete, becomes a part of the complete and of its substance; servile fear does not, but rather recedes when charity comes: therefore it is not etc.
Conclusion.
Servile fear is a gift of the Holy Spirit, though an imperfect one.
I respond: It must be said that without doubt servile fear is a gift of the Holy Spirit. — And the reason for this is: that just as it is a gift of God to know or to believe in future punishments2, inasmuch as there is therein a certain illumination and direction of the heart; so it is a gift of God to flee and fear those eternal punishments, inasmuch as from such a gift there is a certain softening of the heart, and a restriction of the flux of concupiscence, and in this a certain rectification. That there is a softening therein, Isaiah3 the prophet sufficiently intimates when he says: Thou hast hardened our heart, that we should not fear thee. That there is therein a restriction of the flux of concupiscence, the Prophet intimates in the Psalm when he says: Pierce thou my flesh with thy fear; which indeed comes about not only through chaste fear, but also through servile fear, by which eternal torments are feared, and the divine judgments are feared. And on account of the fear of those things man ceases from the perpetration of sins, though he does not entirely cease from the will [to sin], as the Gloss says4; all of which is from the divine gift. — Therefore the reasons brought forward for this side are to be granted.
1. To that which is first objected to the contrary, that servile fear does not remain with the Holy Spirit; it must be said that the gifts of the Holy Spirit are of manifold difference. For a certain gift is from the Holy Spirit, but not with the Holy Spirit, because it prepares for the Holy Spirit; and such a gift is servile fear as such. But a certain other is a gift which is from the Holy Spirit and always with the Holy Spirit, because through it the dwelling-place is consecrated to the Holy Spirit, as is the gift of charity. And a certain other is a gift which is from the Holy Spirit and sometimes with the Holy Spirit, sometimes without the Holy Spirit, as the gift which is for the manifestation of the Holy Spirit, and is ordered not only to one's own utility but also to another's, as the gift of prophecy and the gift of knowledge, which may be found at times in the good, at times in the wicked. — When therefore it is said that a gift of the Holy Spirit is compatible with the Holy Spirit; it must be said that this finds its counter-instance in that gift which is ordered to preparing the dwelling for the Holy Spirit. — It could also be said otherwise, that servile fear, although insofar as it is servile it cannot stand with the Holy Spirit on account of the imperfection annexed to it, which denotes a repugnance to the state of grace; nevertheless as to something of itself nothing prevents it from standing with the Holy Spirit, as will be made clearer below5; and as to this it is a gift of his.
2. To that which is objected, that every gift of the Holy Spirit has a corresponding exemplar in God; it must be said that if this be understood specially, as to its every property, thus it is not true; but if it be understood generally, namely that that is said to have an exemplar in God which has something corresponding to it either in itself or according to its genus: thus it can hold true. And in this way fear can have an exemplar in God, because he who fears is removed from evil and stands within his own bounds, so that he does not raise himself above himself. But both of these are found in God, because God is most removed from evil and in no way raises himself above himself: therefore, while through fear we subject ourselves to God, we are assimilated to him; and such an assimilation suffices for fear to have a sufficient character of a gift.
3. To that which is objected, that every gift of the Holy Spirit is given to dispose the soul to something arduous and excellent; it must be said that just as to love inordinately is a mark of great wantonness, but to love ordinately is a mark of great virtue and excellence; so to fear inordinately is a mark of sloth and cowardice, but to fear ordinately is a mark of great excellence6. For he who truly fears God fears nothing earthly and perishable, but rather from the very fear of God is borne up above those fears. Therefore, although the act of fear may seem to pertain to a certain defectibility, in truth nevertheless it pertains to excellence and nobility; and because in servile fear man begins to fear God himself, hence it is that it is a gift of the Holy Spirit, though an imperfect one.
4. To that which is objected, that just as it happens that one fears God on account of punishments, so also one loves [God] on account of benefits; it must be said that just as7 certain benefits are present, certain future, certain that are seen, certain that are awaited; so also are punishments. And if anyone should fear God only on account of present punishments which he has already experienced, this he does not have necessarily from a gift; but when he fears on account of future torments, which he believes are to be inflicted on all who despise the divine justice: so too in love it must be understood that the love of eternal goods is also a gift of God; but the love of present things can be from the natural affection itself. And therefore from this it cannot be concluded that servile fear is not a gift, because by servile fear not only temporal torments are feared, but also eternal ones, as has been touched on above.
5. To that which is objected concerning the thief, who fears to steal on account of hanging; it must be said that it is not similar, as has already been touched on, because by natural cognition and estimation the thief knows that punishment8 and dreads it; but it is not so concerning infernal punishment, but rather it is necessary that one be aided by faith; and further, that the heart be in some way softened, so that it may shrink from those torments at the instinct of faith. Therefore that argument is not valid, because there is no likeness on the one side and the other.
[The solutions of the arguments of codex S, which are added above (p. 754, note 8) in the same place where it is reported:]
To the sixth: that it there speaks of the fear of despair; and that is not servile fear, because through it sin is not avoided, but one falls into every sin, according to that text of Jeremiah chapter eighteen: We have despaired; for after our own thoughts we will go, and we will do every one [the wickedness] of his evil heart.
To the seventh [read: the eighth], as is clear there in the Gloss, it there speaks of natural fear, namely of death.
To the seventh, that although nature flees punishments that are to be inflicted, nevertheless the will does not always flee the pleasures through which one comes to punishments; both because it is mistress of both and chooses what it wills; both because it succumbs to pleasures not conquered but allured and absorbed; both because pleasure and the punishment due to it are not so immediately bound together that it does not hope for both, namely to have the pleasure and to escape such punishment through penance or in some other way.
The ninth and tenth prove that it is not a complete gift.
To the eleventh, it does not take away from it the character of good, but of meritorious good, that is, although it is good, nevertheless it is not done well.
To the twelfth, God, as far as it lies in himself, always gives the best, but when we do not receive in full, he gives in part, as much as we are willing to take, so that no one is without share of his gifts.
To the thirteenth, it is clear from the solution of the third.
To the fourteenth, the substance of the incomplete, according to which it is material or of a disposition toward the complete, remains in the complete, but not under the character of the incomplete nor under the disposition of the opposite. Whatever therefore is in servile fear, on account of which it is called a gift of God — such as faith and the flight from eternal punishment — remains with charity, but its servility and imperfection do not. Example: the embryo does not remain under the character of embryo, nor unformed faith under the character of unformed under [faith now] formed.
I. The Council of Trent (Sess. VI, c. 6) teaches that the disposition to justification is such a fear, by which sinners, «turning themselves from the fear of divine justice, by which they are usefully shaken, to the consideration of God's mercy, are raised up into hope; trusting that God will be propitious to them for Christ's sake, they begin to love him as the fountain of all justice, and are therefore moved against sins by a certain hatred and detestation... while they purpose... to begin a new life and to keep the divine commandments». Moreover (ibid., can. 8) it decrees: «If anyone shall say that the fear of hell, by which we flee to the mercy of God grieving over our sins, or abstain from sin, is a sin, or makes sinners worse: let him be anathema». — To the point belong several propositions proscribed by the Holy See; as among those condemned by Alexander VIII (7 Dec. 1690), prop. 14: «The fear of hell is not supernatural»; among the Quesnellian propositions, prop. 61: «Fear does nothing but restrain the hand, while the heart remains addicted to sin so long as it is not led by the love of justice»; and likewise prop. 62: «He who abstains from evil only through fear of punishment commits it in his heart and is already guilty before God» (cf. propp. 63–66, and prop. 25 of the Synod of Pistoia). This perpetual doctrine of the Church the Scholastics established, and they fully dissipated the objections of later adversaries. On this question: St. Thomas, here q. 2, a. 2, sub-question 1; Summa II.II, q. 19, a. 4. — Bl. Albert, on this and the two following questions, here a. 8, 9. — Peter of Tarentaise, here q. 2, a. 2, sub-question 1. — Richard of Middleton, on this and the following question, here a. 2, q. 2. — Durandus, here q. 4. — Dionysius the Carthusian, on this and the two following questions, here q. 3.
II. In solving the following (2nd) question St. Thomas and the others commonly agree with St. Bonaventure in all things, especially in this, that although servility is in itself evil, nevertheless the act of servile fear can be good, because the servility of fear is accidental to the habit from the imperfection of the subject, nor is it necessary that everything which is accidental to some habit should always be manifested in every act of the same. On this (2nd) question, besides those cited: St. Thomas, here loc. cit., sub-question 2. — Peter of Tarentaise, loc. cit., sub-question 2.
III. To the 3rd question the later Scholastics commonly respond, with Sts. Thomas and Bonaventure, that servile fear, when grace supervenes, indeed remains, but without servility — which two things [the answer] embraces, as is explained in the body. But since servile fear is «a different difference of fear from initial fear» (here in the body), or since it differs according to substance from chaste fear and even from initial fear, as St. Thomas teaches (here q. 2, a. 3, sub-question 1, 2; Summa II.II, q. 19, a. 5); some, as Peter of Tarentaise reports, said that this fear, when charity comes, remains only according to genus, not according to species. Nevertheless, with our author, [Thomas] teaches (Summa II.II, q. 19, a. 6): «Fear, insofar as it is servile, does not remain with charity; but the substance of servile fear can remain with charity, just as self-love can remain with charity». For it is one thing to differ in species from initial love, and another not to be able to remain with it in its own species. — See more below, a. 2, q. 3, where the abolition of the gift of fear is treated, when the state of glory comes. On this (3rd) question: St. Thomas, here q. 2, a. 2, sub-question 3; Summa loc. cit. — Peter of Tarentaise, here q. 2, a. 3. — Richard of Middleton, here a. 2, q. 3.
---
- Vers. 15. — De Glossa, quae apud Petr. Lombard. integra, apud Strabum autem et Lyranum ex parte tantum habetur; vide August., II. Qq. in Pentateuch. q. 55. — Superius post timor scilicet edd. repetunt timor servilis.Verse 15. — Concerning the Gloss, which is found complete in Peter Lombard, but only in part in Strabo and Lyra; see Augustine, Questions on the Pentateuch II, q. 55. — Above, after timor scilicet, the editions repeat timor servilis.
- Cod. U aeternus. Paulo inferius post sic: donum Dei est codd. A U subdunt nosse, et dein pro refugere substituunt fugere.Codex U reads aeternus. A little below, after sic: donum Dei est, codices A and U add nosse, and then for refugere substitute fugere.
- Cap. 63, 17. — Locus Psalmi est Ps. 118, 120.Chapter 63, 17. — The passage of the Psalm is Ps. 118 [119], 120.
- Verba Glossae ordinariae, delibatae ex August., Enarrat. in Ps. 118, 120. serm. 25. n. 7. haec sunt: «Timor namque iste, qui non amatur iustitia, sed timetur poena, servilis est, quia carnalis est; et ideo non crucifigit carnem. Vivit enim peccandi voluntas, quae tunc apparet in opere, quando speratur impunitas. Cum vero poena creditur secutura, latenter vivit tamen. Mallet enim licere, et dolet non licere, quod lex vetat; quia non spiritualiter delectatur eius bono, sed carnaliter malum metuit quod minatur». Et paulo ante (n. 6.) Augustinus dicit: Cognita itaque Dei gratia, quae sola liberat a praevaricatione, quae legis cognitione committitur, orando dicit: Confige clavis a timore tuo carnes meas. — Pro et timetur divina iudicia edd. et timetur divina iustitia.The words of the Ordinary Gloss, drawn from Augustine, Enarration on Ps. 118 [119], 120, sermon 25, n. 7, are these: «For this fear, in which justice is not loved but punishment is feared, is servile, because it is carnal; and therefore it does not crucify the flesh. For the will to sin lives, which then appears in the deed, when impunity is hoped for. But when punishment is believed to be about to follow, it still lives in secret. For he would prefer that it were lawful, and grieves that what the law forbids is not lawful; because he is not spiritually delighted in its good, but carnally fears the evil which it threatens». And a little before (n. 6) Augustine says: Having therefore come to know the grace of God, which alone frees from the transgression which is committed through the knowledge of the law, he says in prayer: Pierce thou my flesh with the nails of thy fear. — For et timetur divina iudicia the editions read et timetur divina iustitia.
- Quaest. 3.Question 3.
- Cfr. I. Sent. d. 36, a. 3. q. 2. — Aliquanto superius pro quod si multi codd. incongrue quod etsi. Paulo inferius pro non erigitur cod. A non erigutur.Cf. I Sent., d. 36, a. 3, q. 2. — Somewhat above, for quod si many codices incongruously [read] quod etsi. A little below, for non erigitur codex A [reads] non erigutur.
- Vide Aristot., III. Ethic. c. 7. — In fine solut. pro licet nonnulli codd. et Vat. sed.See Aristotle, Ethics III, c. 7. — At the end of the solution, for licet some codices and the Vatican edition [read] sed.
- In multis codd. deest sicut, in codd. U V etiam beneficia. Inferius pro contemnunt codd. U Z despiciunt.In many codices sicut is lacking; in codices U and V also beneficia. Below, for contemnunt codices U and Z [read] despiciunt.
- Cfr. August., de sancta Virginitate c. 38. n. 39.Cf. Augustine, On Holy Virginity c. 38, n. 39.
- Codd. U X Z suspendium. Paulo inferius pro iuvetur edd. timeat. De timore latronis cfr. August., Serm. 169. [alias serm. 15. de verbis Apostoli] c. 6. n. 8.Codices U, X, Z read suspendium. A little below, for iuvetur the editions [read] timeat. On the fear of the thief cf. Augustine, Sermon 169 [otherwise sermon 15, on the words of the Apostle], c. 6, n. 8.
- Hic cod. S adiungit solutiones ad arg. supra (pag. 754, nota 8.) in eodem relato. — Ad sextum: quod loquitur ibi de timore desperationis; et iste non est timor servilis, quia per eum non vitatur peccatum, sed in omne peccatum inciditur, secundum illud Ieremiae decimo octavo [12.]: Desperavimus; post cogitationes enim... ibimus, et unusquisque pravitatem cordis sui mali faciemus.Here codex S adds the solutions to the arguments reported above (p. 754, note 8) in the same place. — To the sixth: that it there speaks of the fear of despair; and that is not servile fear, because through it sin is not avoided, but one falls into every sin, according to that text of Jeremiah chapter eighteen [12]: We have despaired; for after our own thoughts we will go, and we will do every one the wickedness of his evil heart.