Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question V: Whether servile fear is cast out when grace comes
The FIRST opinion is, that it is expelled as to the deformity attached to the subject of the man who is justified, not by reason of the gift itself.
PRIMA opinio est, eum expelli quo ad deformitatem adnexam subiecti hominis, qui iustificatur, non ratione ipsius doni.
The SECOND opinion is, that it is expelled formally, because it has an essential imperfection attached, which conflicts with Charity, namely, to act from the motive of punishment more than of some good; and this seems to be the sense of D. Augustine's words brought in in the preceding question, where he says that servile fear is related to charity as the awl-thread (seta) of the shoemaker to the thread, which introduces the thread, but is itself driven out by it.
SECYNDA opinio est, pelli formaliter, quia habet adnexam imperfectionem essentialem, quae repugnat Charitati, nempe operari ex motivo magis poenae, quam alicuius boni, et hic videtur sensus D. Augustini allati q. praecedenti, ubi dicit, timorem servilem respectu charitatis se habere veluti setam caligarii respectu fili, quae filum inducit, sed ab eo pellitur.
The THIRD opinion, the third opinion is the middle one, distinguishes three things in servile fear. The first is material, namely, to fear eternal punishment. The second formal, which is to be moved principally by punishment. The third is attached, namely, to have a deformed will.
TERTIA Tertia opinio media, tria distinguit in timore servili. Primum est materiale, timere scilicet poenam aeternam. Secundum formale, quod est moveri principaliter a poena. Tertium est adnexum, nempe habere voluntatem deformem.
I assert first, That Fear is taken away as to the formal, upon the coming of grace.
Assero primo, Timorem tolli quo ad formale, adveniente gratia.
It is proved by D. Bonaventure first from D. Augustine in the place cited, on those words of the first epistle of John, chapter 5: Perfect charity casts out fear.
Probatur a D. Bonavent. primo ex D. Augustino loco cit. ad ea verba Ioan. prima, cap. 5. Perfecta charitas foras pellit timorem.
Secondly, the Spirit of adoption and of slavery conflict, from chapter 8 of Romans. But grace is the Spirit of adoption; servile fear comes from the Spirit of slavery: Therefore.
Secundo Spiritus adoptionis, et servitutis, repugnant ex cap. 8. Rom. Sed gratia est Spiritus adoptionis; Timor servilis venit e Spiritu servitutis: Ergo.
Thirdly, because one who has charity is moved by love, not principally by fear of punishment: Therefore Fear is taken away as to this, upon the coming of Charity.
Tertio, quia habens charitatem, movetur amore, non timore poenae principaliter: Ergo tollitur quo ad hoc Timor, adveniente Charitate.
Fourthly. As love, which is before sanctifying grace, is related to infused charity, so also is servile Fear related to initial. But the love of charity is other than the love preceding justification: Therefore also fear: And since servile fear cannot become initial, or be changed into it: Therefore it is expelled.
Quarto. Sicut se habet amor, qui est ante gratiam sanctificantem, ad charitatem infusam; ita et Timor servilis ad initialem. Sed amor charitatis alius est ab amore, praecedente iustificationem: Ergo et timor: Et cum servilis nequeat fieri initialis, seu in eum mutari: Ergo pellitur.
Yet the SAINTLY DOCTOR answers by denying the parity, because Charity cannot be made formless and be transmuted, as is plain when someone falls from charity, and yet after the fall the fear of hell remains. And if you object, that love is the root of fear? Therefore it ought to run pari passu. It is answered that it does not avail, because it is likewise the root of Hope, and yet Hope can be formless and formed; and so it does not conclude that fear is altogether expelled, because it has something which can be together with Charity and without it; but Charity is wholly taken away.
Respondet tamen S. Doctor negando paritatem, quia Charitas non potest fieri informis, et transmutari, ut patet, cum aliquis cadit a charitate, et tamen post lapsum remanet timor gehennae. Et si obiicias, quod amor est radix timoris? Ergo debet currere pari passu. Respondetur, non valere, quia similiter est radix Spei, et tamen Spes potest esse informis, et formata; et ita non concludit, quod timor omnino expellatur, quia habet aliquid, quod potest esse simul cum Charitate, et sine ea; Charitas vero tota tollitur.
I assert secondly, that fear is not taken away as to the material, that is, operating from fear of hell. This the arguments to be brought forward prove; which he nevertheless solves, because the material does not make a thing to be said to remain.
Assero secundo, non tolli timorem quo ad materiale operandi ex metu gehennae. Hoc probant argumenta afferenda; quae tamen solvit, quia materiale non facit, ut res dicatur permanere.
It is proved first; because as faith is related to grace, so also is the gift of fear; but faith is not taken away, but formed: Therefore.
Probatur primo; quia sicut se habet fides ad gratiam, ita et donum timoris; sed fides non tollitur, sed formatur: Ergo.
Yet the SAINTLY DOCTOR answers, that it is not alike, because faith remains as to its essence, namely, assenting to truths from revelation: But servile fear, upon the coming of grace, does not flee evil principally from the motive of punishments.
Respondet tamen S. Doctor, non esse simile, quia fides manet quo ad essentiam, nempe assentiendi veris ex revelatione: At timor servilis, adveniente gratia, non fugit malum, principaliter e motivo poenarum.
It is proved secondly. Nature stands further from sanctifying grace than sanctifying grace from grace freely given; but upon the coming of sanctifying grace, nature is not taken away: Therefore neither the gift of grace: Therefore neither holy fear.
Probatur secundo. Plus distat natura a gratia gratum faciente, quam gratia gratum faciens a gratia gratis data; sed adveniente gratia sanctificante, non tollitur natura: Ergo nec donum gratiae: Ergo nec sanctus timor.
Yet the SAINTLY DOCTOR answers, that it is not alike, because nature is given as permanent, that it may be perfected by grace; but there are some graces which are given for a time, and therefore are taken away upon the coming of grace, as befitting an imperfect state.
Respondet tamen S. Doctor, non esse simile, quia natura datur permanens, ut a gratia perficiatur; At vero sunt aliquae gratiae, quae dantur ad tempus, ideo tolluntur superveniente gratia, tanquam statui imperfecto convenientes.
It is proved thirdly: That which contains another, by adding something, does not destroy what is contained, but perfects it: Initial fear contains servile; for both operate from the motive of punishment: Therefore.
Probatur tertio: Quod aliud continet, aliquid addendo, non destruit illud contentum, sed perficit: Timor initialis continet servilem; nam ambo operantur ob motivum poenae: Ergo.
The SAINTLY DOCTOR answers, that that which adds an opposite difference does not perfect, but take away: thus filial fear adds a difference opposed to servile fear, which is to act not principally from the motive of punishment; Therefore it takes it away.
Respondet S. Doctor, id, quod addit differentiam oppositam, non perficere, sed auferre: sic timor filialis addit differentiam oppositam timori servili, quae est operari non principaliter motivo poenae; Ideo ipsum tollit.
It is proved fourthly. Grace in itself conflicts only with sin. But servile fear is not a sin: Therefore it is not expelled by grace.
Probatur quarto. Gratia secundum se non repugnat, nisi peccato. Sed Timor servilis non est peccatum: Ergo non pellitur a gratia.
The SAINTLY DOCTOR answers; that servile fear regards punishment, which is from sin. Therefore grace, which is the dower of the sons of God, does not allow one to act principally from punishment, even though it allows punishments also to be regarded, because sons act in a different manner than servants not yet reconciled, but only tending toward reconciliation.
Respondet S. Doctor; timorem servilem respicere poenam, quae est ex peccato. Ideo gratia, quae est dos filiorum Dei, non sinit operari magis principaliter ex poena, esto sinat respicere etiam poenas, quia filii operantur diverso modo, ac servi non adhuc reconciliati, sed solum tendentes ad reconciliationem.