Question III: Whether worldly fear is always evil

I ASSERT that such is the case.

IT IS PROVED from Cardinal Bonaventure, in the places adduced, and especially On the Seven Gifts; because worldly Fear arises from worldly love; but worldly love is iniquitous: Therefore. The major is proved from the definitions of Fear adduced; the minor is proved by the Holy Doctor, because such love prefers creatures to the Creator. Thus it is proved also by Cardinal Cusanus, disp. 2, sect. 2.

NOTE, however, that worldly love, from mere intensity in the absolute order of its own, is not sin, as Adrian thought, Quodlibet 2, question 2; for intensity, which is an increase according to more and less, does not vary the species: thus a growing love of self does not make the city of the Devil unless it arrives comparatively at contempt of God, as Cardinal Augustine has it, book 14, de civitate Dei, chapter 28. Thus also Christ suffered a fear most intense even unto death, and yet did not sin, as Cusanus warns, number 13, from Cardinal Bonaventure in the place cited, On the Seven Gifts.

It is therefore evil when it arrives at preferring a temporal good to God; and if indeed in that temporal good it constitutes the ultimate end, it will be mortal. But if it lightly prefer a created thing to God, for instance by lying, or by stealing two pence, it will be venial, as St. Augustine says, book 22, de civitate Dei, chapter 26; and in this sense St. Jerome also speaks against Jovinian.

YOU WILL OBJECT. We are bound to renounce all things, Luke 15 [actually Luke 14]: Everyone who does not renounce all that he has cannot be my disciple; but he who intensely loves creatures has not a mind prepared to despise them for Christ: Therefore.

The Holy Doctor ANSWERS, as to that passage, that there is a twofold discipleship of Christ: one of necessity, the other of supererogation, or perfection. Disciples by necessity are bound to renounce all things in affection — that is, to use worldly things, not to enjoy them, but to tend toward eternal things, so as not to wish to prefer temporal things to eternal, and so to offend God on their account, as Cusanus also notes, number 14.

But discipleship by perfection must renounce all things even in effect, and leave them. Hence Matthew 19: Behold, we have left all things, and have followed you.

YOU WILL SAY: Love, if it is intensified toward creatures, ought to be remitted toward God.

IT IS ANSWERED that intensity does not take away the appreciative love of God, as St. Bonaventure and Cusanus note, number 15.