Whether Poverty of Spirit Is the Beatitude Corresponding to the Gift
of Fear?
Objection 1: It would seem that poverty of spirit is not the
beatitude corresponding to the gift of fear. For fear is the
beginning of the spiritual life, as explained above (A. 7): whereas
poverty belongs to the perfection of the spiritual life, according to
Matt. 19:21, "If thou wilt be perfect, go sell what thou hast, and
give to the poor." Therefore poverty of spirit does not correspond to
the gift of fear.
Obj. 2: Further, it is written (Ps. 118:120): "Pierce Thou my flesh
with Thy fear," whence it seems to follow that it belongs to fear to
restrain the flesh. But the curbing of the flesh seems to belong
rather to the beatitude of mourning. Therefore the beatitude of
mourning corresponds to the gift of fear, rather than the beatitude
of poverty.
Obj. 3: Further, the gift of fear corresponds to the virtue of hope,
as stated above (A. 9, ad 1). Now the last beatitude which is,
"Blessed are the peacemakers, for they shall be called the children
of God," seems above all to correspond to hope, because according to
Rom. 5:2, "we . . . glory in the hope of the glory of the sons of
God." Therefore that beatitude corresponds to the gift of fear,
rather than poverty of spirit.
Obj. 4: Further, it was stated above (I-II, Q. 70, A. 2) that the
fruits correspond to the beatitudes. Now none of the fruits
correspond to the gift of fear. Neither, therefore, does any of the
beatitudes.
_On the contrary,_ Augustine says (De Serm. Dom. in Monte i, 4): "The
fear of the Lord is befitting the humble of whom it is said: Blessed
are the poor in spirit."
_I answer that,_ Poverty of spirit properly corresponds to fear.
Because, since it belongs to filial fear to show reverence and
submission to God, whatever results from this submission belongs to
the gift of fear. Now from the very fact that a man submits to God,
it follows that he ceases to seek greatness either in himself or in
another but seeks it only in God. For that would be inconsistent with
perfect subjection to God, wherefore it is written (Ps. 19:8): "Some
trust in chariots and some in horses; but we will call upon the name
of . . . our God." It follows that if a man fear God perfectly, he
does not, by pride, seek greatness either in himself or in external
goods, viz. honors and riches. In either case, this proceeds from
poverty of spirit, in so far as the latter denotes either the voiding
of a puffed up and proud spirit, according to Augustine's
interpretation (De Serm. Dom. in Monte i, 4), or the renunciation of
worldly goods which is done in spirit, i.e. by one's own will,
through the instigation of the Holy Spirit, according to the
expounding of Ambrose on Luke 6:20 and Jerome on Matt. 5:3.
Reply Obj. 1: Since a beatitude is an act of perfect virtue, all the
beatitudes belong to the perfection of spiritual life. And this
perfection seems to require that whoever would strive to obtain a
perfect share of spiritual goods, needs to begin by despising earthly
goods, wherefore fear holds the first place among the gifts.
Perfection, however, does not consist in the renunciation itself of
temporal goods; since this is the way to perfection: whereas filial
fear, to which the beatitude of poverty corresponds, is consistent
with the perfection of wisdom, as stated above (AA. 7, 10).
Reply Obj. 2: The undue exaltation of man either in himself or in
another is more directly opposed to that submission to God which is
the result of filial fear, than is external pleasure. Yet this is, in
consequence, opposed to fear, since whoever fears God and is subject
to Him, takes no delight in things other than God. Nevertheless,
pleasure is not concerned, as exaltation is, with the arduous
character of a thing which fear regards: and so the beatitude of
poverty corresponds to fear directly, and the beatitude of mourning,
consequently.
Reply Obj. 3: Hope denotes a movement by way of a relation of
tendency to a term, whereas fear implies movement by way of a relation
of withdrawal from a term: wherefore the last beatitude which is the
term of spiritual perfection, fittingly corresponds to hope, by way of
ultimate object; while the first beatitude, which implies withdrawal
from external things which hinder submission to God, fittingly
corresponds to fear.
Reply Obj. 4: As regards the fruits, it seems that those things
correspond to the gift of fear, which pertain to the moderate use of
temporal things or to abstinence therefrom; such are modesty,
continency and chastity.
_______________________