Whether There Should Have Been Given a Precept of Fear?
Objection 1: It would seem that, in the Law, there should not have
been given a precept of fear. For the fear of God is about things
which are a preamble to the Law, since it is the "beginning of
wisdom." Now things which are a preamble to the Law do not come under
a precept of the Law. Therefore no precept of fear should be given in
the Law.
Obj. 2: Further, given the cause, the effect is also given. Now love
is the cause of fear, since "every fear proceeds from some kind of
love," as Augustine states (Qq. lxxxiii, qu. 33). Therefore given the
precept of love, it would have been superfluous to command fear.
Obj. 3: Further, presumption, in a way, is opposed to fear. But the
Law contains no prohibition against presumption. Therefore it seems
that neither should any precept of fear have been given.
_On the contrary,_ It is written (Deut. 10:12): "And now, Israel,
what doth the Lord thy God require of thee, but that thou fear the
Lord thy God?" But He requires of us that which He commands us to do.
Therefore it is a matter of precept that man should fear God.
_I answer that,_ Fear is twofold, servile and filial. Now just as man
is induced, by the hope of rewards, to observe precepts of law, so
too is he induced thereto by the fear of punishment, which fear is
servile.
And just as according to what has been said (A. 1), in the
promulgation of the Law there was no need for a precept of the act of
hope, and men were to be induced thereto by promises, so neither was
there need for a precept, under form of command, of fear which
regards punishment, and men were to be induced thereto by the threat
of punishment: and this was realized both in the precepts of the
decalogue, and afterwards, in due sequence, in the secondary precepts
of the Law.
Yet, just as wise men and the prophets who, consequently, strove to
strengthen man in the observance of the Law, delivered their teaching
about hope under the form of admonition or command, so too did they
in the matter of fear.
On the other hand filial fear which shows reverence to God, is a sort
of genus in respect of the love of God, and a kind of principle of
all observances connected with reverence for God. Hence precepts of
filial fear are given in the Law, even as precepts of love, because
each is a preamble to the external acts prescribed by the Law and to
which the precepts of the decalogue refer. Hence in the passage
quoted in the argument _On the contrary,_ man is required "to have
fear, to walk in God's ways," by worshipping Him, and "to love Him."
Reply Obj. 1: Filial fear is a preamble to the Law, not as though it
were extrinsic thereto, but as being the beginning of the Law, just
as love is. Hence precepts are given of both, since they are like
general principles of the whole Law.
Reply Obj. 2: From love proceeds filial fear as also other good works
that are done from charity. Hence, just as after the precept of
charity, precepts are given of the other acts of virtue, so at the
same time precepts are given of fear and of the love of charity, just
as, in demonstrative sciences, it is not enough to lay down the first
principles, unless the conclusions also are given which follow from
them proximately or remotely.
Reply Obj. 3: Inducement to fear suffices to exclude presumption,
even as inducement to hope suffices to exclude despair, as stated
above (A. 1, ad 3).
_______________________