Article — Prümmer, Manuale Theologiae Moralis
Article III. On the properties of theological hope
541. Three properties of hope can be enumerated, namely, supernaturality, efficacy, firmness.
That theological hope is supernatural is easily understood, because it is an infused virtue, whose a) motive or formal object by which is wholly supernatural, namely, the omnipotence of God assisting, and b) formal object which is likewise supernatural, namely, objective eternal beatitude.
Hope ought to be efficacious and living; for we not only expect, but also must courageously pursue eternal beatitude and the means conducive to it. Hence St. Thomas says:36 "Hope makes one tend into God as into a certain final good to be attained."
As to the third property of hope, namely, its firmness, a distinction is needed: theological hope, insofar as it regards God, is absolutely firm; but insofar as it supposes our cooperation, it includes uncertainty and fear.
Before the proof of this assertion, it must be noted that certitude properly belongs to the intellect and includes two things: on the part of the object, that it be infallibly true (infallibility); on the part of the subject, that the man adhere to the object without fluctuation or doubt (firmness). This certitude, which is proper to the intellect, is participated in by the will according to an objective and a subjective respect. On the part of the object, insofar as the object, i.e. eternal beatitude, infallibly corresponds to the act of hoping, and thus that act is called "unfrustrable"; on the part of the subject, insofar as the will firmly adheres to this object, excluding fluctuation and doubt, and so the act of hope is called firm. But the object of hope, or eternal beatitude, is obtained by us through a twofold cause, namely, the omnipotence of God assisting and our cooperation.
That our hope is supremely firm, if the help of God is considered, is clear both from Sacred Scripture and from the Council of Trent, and from theological reason. For in many places Sacred Scripture inculcates this firmness, e.g. the Psalmist says: "My God, in Thee I trust; let me not be ashamed. Neither let my enemies laugh at me; for all who await Thee shall not be confounded";37 and elsewhere38 it is said: "In Thee, O Lord, have I hoped; let me not be confounded forever." St. Paul extols hope in these words: "Wherein God, willing more abundantly to show to the heirs of the promise the immutability of His counsel, interposed an oath, that by two immutable things, in which it is impossible for God to lie, we may have strongest consolation, who have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm, and entering in even to the interior of the veil."39 This is confirmed by the Council of Trent, saying: "All ought to place and repose the firmest hope in the help of God."40 - But the reason for this doctrine is evident. For theological hope is founded upon certain faith in God's omnipotence, goodness, and fidelity, which can never fail or deceive. Consequently our hope and confidence in God must be as firm as our faith is certain.41 Besides, all theologians agree in this matter.
On our part, however, hope admits a certain uncertainty, for although God cannot be lacking to us, nevertheless we can be lacking to God; and because God does not will to save us without our cooperation, hence it is that, considering our own infirmity, inconstancy, and malice, we rightly can, and even ought, to fear lest we lose eternal salvation. Nevertheless this fear ought to be moderated, lest it pass into pusillanimity or into desperation. - That hope, as far as concerns our part, is not supremely certain and excluding all fear (as the Lutherans taught) is manifestly drawn from Sacred Scripture: "Man does not know whether he is worthy of love or hatred; but all things are kept uncertain for the future."42 St. Paul warns the faithful: "Therefore he who thinks himself to stand, let him take heed lest he fall."43 Indeed he says of himself: "For I am conscious of nothing to myself, yet I am not hereby justified; but He who judges me is the Lord.... I chastise my body and bring it into servitude, lest perhaps, after I have preached to others, I myself should become reprobate."44 The Council of Trent taught the same:45 "For just as no pious person ought to doubt concerning the mercy of God, concerning the merit of Christ, and concerning the efficacy of the sacraments, so anyone, while he regards himself and his own proper infirmity and indisposition, can be apprehensive and fearful concerning his grace; since no one can know with the certitude of faith, to which falsehood cannot be subject, that he has obtained the grace of God.... Nevertheless let those who think themselves to stand take heed lest they fall; and with fear and trembling let them work out their salvation in labors, in watchings, in alms, in prayers and oblations, in fastings and chastity. For they ought to fear, knowing that they have been reborn unto the hope of glory and not yet unto glory."
36 S. theol. 2, 2, q. 17, a. 6 ad 3.
37 Ps. 24, 2 sq.
38 Ps. 30, 2.
39 Hebr. 6, 17 sqq.
40 Sess. 6, c. 13 de iustif. (Denz. n. 806).
41 Cf. S. theol. 2, 2, q. 18, a. 4.
42 Eccli. 9, 1 sq.
43 1 Cor. 10, 12.
44 1 Cor. 4, 4 et 9, 27.
542. Scholion. On fear. Therefore fear in this life is necessarily joined with hope; for it tempers hope, lest on one side it grow into false security, and on the other side, lest it fall into desperation. Hence St. Thomas, in the treatise on hope, also treats of the gift of fear.46 Fear in general can be defined: a movement of the appetite fleeing an arduous and imminent evil; or, as is commonly said: "a trepidation of the mind on account of a future and impending danger." But fear of God includes a twofold moment, namely, the evil of punishment and the infinite power and majesty of God; and therefore the act of fear is not only to flee evil, but also to revere the highest majesty of God. Generally a fourfold fear is usually distinguished in relation to God: 1. worldly, 2. servile, 3. filial, 4. initial.
Worldly fear is a withdrawal from God on account of some imminent earthly evil; e.g. a man denies the faith because of fear of death. Worldly fear is morally evil, as is evident of itself.
Servile fear causes the observance of God's commandments on account of fear of punishment; it is subdivided into simply servile fear and servilely servile fear. He who acts from fear simply servile observes God's commandments indeed from fear of punishment, but also sincerely wills to avoid sins and from his heart expels every positive propensity to sin. But he who acts from fear servilely servile avoids sin solely on account of punishment, so that, if punishment did not exist, guilt would be committed. Fear servilely servile indeed restrains the hand from evil, but not the soul. The first servile fear is good and most useful, and therefore the Psalmist prays: "Pierce my flesh with Thy fear."47 The second fear is evil, because it is something disordered, to fear punishment more than fault.
Filial fear makes one avoid sins and the transgression of God's commandments on account of love toward God; for the offense of the father is feared. This fear is most perfect. Indeed, it will remain even in heaven, at least as to substance; for it has two acts: to revere God and to fear separation from Him. The act of most perfect reverence remains in heaven, but fear of separation from God does not remain there, since the blessed are secure concerning their own glory.
Initial fear is midway between simply servile fear and filial fear; for it makes one avoid sin both on account of punishment and on account of the love of God. It does not differ essentially from filial fear, for it is as it were its beginning, although imperfect.48 As charity increases, filial fear increases; for the more a man loves God, the more he fears to offend Him and to be separated from Him. But as charity increases, servile fear is diminished; both because the more someone loves God, the less he attends to his own good; and also because, by charity adhering more fervently to God, he trusts more concerning the reward and consequently fears punishment less.49
46 S. theol. 2, 2, q. 19.
47 Ps. 118, 120.
48 S. theol. 2, 2, q. 19, a. 8.
49 S. theol. 2, 2, q. 19, a. 10.