Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

crucified their flesh with the vices and concupiscences." Hence to suffer as a Christian is not only to suffer in confession of the faith, which is done by words, but also to suffer for doing any good work, or for avoiding any sin, for Christ's sake, because this all comes under the head of witnessing to the faith.

Reply Obj. 2: The truth of other sciences has no connection with the worship of the Godhead: hence it is not called truth according to godliness, and consequently the confession thereof cannot be said to be the direct cause of martyrdom. Yet, since every lie is a sin, as stated above (Q. 110, AA. 3, 4), avoidance of a lie, to whatever truth it may be contrary, may be the cause of martyrdom inasmuch as a lie is a sin against the Divine Law.

Reply Obj. 3: The good of one's country is paramount among human goods: yet the Divine good, which is the proper cause of martyrdom, is of more account than human good. Nevertheless, since human good may become Divine, for instance when it is referred to God, it follows that any human good in so far as it is referred to God, may be the cause of martyrdom. _______________________

QUESTION 125

OF FEAR* (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 passion of fear. Otherwise 'cowardice' would be a better rendering.]

We must now consider the vices opposed to fortitude: (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 fortitude?

(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 passion, as stated above (I-II, Q. 23, A. 4; Q. 42). Now we are neither praised nor blamed for passions, 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 God'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 appetite 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 appetite 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 appetite fears so as to shun what reason requires to be shunned, the appetite 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 passion. Wherefore the Philosopher says that passions 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 Fortitude?

Objection 1: It seems that the sin of fear is not contrary to fortitude: because fortitude 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 fortitude.

Obj. 2: Further, the chief reason why a man is commended for fortitude 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 fortitude instead of being opposed thereto.

Obj. 3: Further, all despair arises from fear. But despair is opposed not to fortitude 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 fortitude.

On the contrary, The Philosopher (Ethic. ii, 7; iii, 7) states that timidity is opposed to fortitude.

I answer that, As stated above (Q. 19, A. 3; I-II, Q. 43, A. 1), all fear arises from love; since no one fears save what is contrary to something he loves. Now love is not confined to any particular kind of virtue or vice: but ordinate love is included in every virtue, since every virtuous man loves the good proper to his virtue; while inordinate love is included in every sin, because inordinate love gives use to inordinate desire. Hence in like manner inordinate fear is included in every sin; thus the covetous man fears the loss of money, the intemperate man the loss of pleasure, and so on. But the greatest fear of all is that which has the danger of death for its object, as we find proved in Ethic. iii, 6. Wherefore the inordinateness of this fear is opposed to fortitude which regards dangers of death. For this reason timidity is said to be antonomastically* opposed to fortitude. [*Antonomasia is the figure of speech whereby we substitute the general for the individual term; e.g. The Philosopher for Aristotle: and so timidity, which is inordinate fear of any evil, is employed to denote inordinate fear of the danger of death.]

Reply Obj. 1: The passages quoted refer to inordinate fear in its generic acceptation, which can be opposed to various virtues.

Reply Obj. 2: Human acts are estimated chiefly with reference to the end, as stated above (I-II, Q. 1, A. 3; Q. 18, A. 6): and it belongs to a brave man to expose himself to danger of death for the sake of a good. But a man who exposes himself to danger of death in order to escape from slavery or hardships is overcome by fear, which is contrary to fortitude. Hence the Philosopher says (Ethic. iii, 7), that "to die in order to escape poverty, lust, or something disagreeable is an act not of fortitude but of cowardice: for to shun hardships is a mark of effeminacy."

Reply Obj. 3: As stated above (I-II, Q. 45, A. 2), fear is the beginning of despair even as hope is the beginning of daring. Wherefore, just as fortitude which employs daring in moderation presupposes hope, so on the other hand despair proceeds from some kind of fear. It does not follow, however, that any kind of despair results from any kind of fear, but that only from fear of the same kind. Now the despair that is opposed to hope is referred to another kind, namely to Divine things; whereas the fear that is opposed to fortitude regards dangers of death. Hence the argument does not prove. _______________________

THIRD ARTICLE [II-II, Q. 125, Art. 3]

Whether Fear Is a Mortal Sin?

Objection 1: It seems that fear is not a mortal sin. For, as stated above (I-II, Q. 23, A. 1), fear is in the irascible faculty which is a part of the sensuality. Now there is none but venial sin in the sensuality, as stated above (I-II, Q. 74, A. 4). Therefore fear is not a mortal sin.

Obj. 2: Further, every mortal sin turns the heart wholly from God. But fear does not this, for a gloss on Judges 7:3, "Whosoever is fearful," etc., says that "a man is fearful when he trembles at the very thought of conflict; yet he is not so wholly terrified at heart, but that he can rally and take courage." Therefore fear is not a mortal sin.

Obj. 3: Further, mortal sin is a lapse not only from perfection but also from a precept. But fear does not make one lapse from a precept, but only from perfection; for a gloss on Deut. 20:8, "What man is there that is fearful and fainthearted?" says: "We learn from this that no man can take up the profession of contemplation or spiritual warfare, if he still fears to be despoiled of earthly riches." Therefore fear is not a mortal sin.

On the contrary, For mortal sin alone is the pain of hell due: and yet this is due to the fearful, according to Apoc. 21:8, "But the fearful and unbelieving and the abominable," etc., "shall have their portion in the pool burning with fire and brimstone which is the second death." Therefore fear is a mortal sin.

I answer that, As stated above (A. 1), fear is a sin through being inordinate, that is to say, through shunning what ought not to be shunned according to reason. Now sometimes this inordinateness of fear is confined to the sensitive appetites, without the accession of the rational appetite's consent: and then it cannot be a mortal, but only a venial sin. But sometimes this inordinateness of fear reaches to the rational appetite which is called the will, which deliberately shuns something against the dictate of reason: and this inordinateness of fear is sometimes a mortal, sometimes a venial sin. For if a man through fear of the danger of death or of any other temporal evil is so disposed as to do what is forbidden, or to omit what is commanded by the Divine law, such fear is a mortal sin: otherwise it is a venial sin.

Reply Obj. 1: This argument considers fear as confined to the sensuality.

Reply Obj. 2: This gloss also can be understood as referring to the fear that is confined within the sensuality. Or better still we may reply that a man is terrified with his whole heart when fear banishes his courage beyond remedy. Now even when fear is a mortal sin, it may happen nevertheless that one is not so wilfully terrified that one cannot be persuaded to put fear aside: thus sometimes a man sins mortally by consenting to concupiscence, and is turned aside from accomplishing what he purposed doing.

Reply Obj. 3: This gloss speaks of the fear that turns man aside from a good that is necessary, not for the fulfilment of a precept, but for the perfection of a counsel. Such like fear is not a mortal sin, but is sometimes venial: and sometimes it is not a sin, for instance when one has a reasonable cause for fear. _______________________

FOURTH ARTICLE [II-II, Q. 125, Art. 4]

Whether Fear Excuses from