Consequently evil of nature is not feared if it be not apprehended as future: but if evil of nature, that is corruptive, be apprehended as near at hand, and yet with some hope of escape, then it will be feared.
Reply to Objection 1: The evil of nature sometimes is not an effect of nature, as stated above. But in so far as it is an effect of nature, although it may be impossible to avoid it entirely, yet it may be possible to delay it. And with this hope one may take counsel about avoiding it.
Reply to Objection 2: Although evil of nature ever threatens, yet it does not always threaten from near at hand: and consequently it is not always feared.
Reply to Objection 3: Death and other defects of nature are the effects of the common nature; and yet the individual nature rebels against them as far as it can. Accordingly, from the inclination of the individual nature arise pain and sorrow for such like evils, when present; fear when threatening in the future.
Whether the evil of sin is an object of fear?
Objection 1: It would seem that the evil of sin can be an object of fear. For Augustine says on the canonical Epistle of John (Tract. ix), that "by chaste fear man fears to be severed from God." Now nothing but sin severs us from God; according to Is. 59:2 : "Your iniquities have divided between you and your God." Therefore the evil of sin can be an object of fear.
Objection 2: Further, Cicero says (Quaest. Tusc. iv, 4,6) that "we fear when they are yet to come, those things which give us pain when they are present." But it is possible for one to be pained or sorrowful on account of the evil of sin. Therefore one can also fear the evil of sin.
Objection 3: Further, hope is contrary to fear. But the good of virtue can be the object of hope, as the Philosopher declares (Ethic. ix, 4): and the Apostle says ( Gal. 5:10 ): "I have confidence in you in the Lord, that you will not be of another mind." Therefore fear can regard evil of sin.
Objection 4: Further, shame is a kind of fear, as stated above (Q[41], A[4]). But shame regards a disgraceful deed, which is an evil of sin. Therefore fear does so likewise.
On the contrary, The Philosopher says (Rhet. ii, 5) that "not all evils are feared, for instance that someone be unjust or slow."
I answer that, As stated above (Q[40], A[1]; Q[41], A[2]), as the object of hope is a future good difficult but possible to obtain, so the object of fear is a future evil, arduous and not to be easily avoided. From this we may gather that whatever is entirely subject to our power and will, is not an object of fear; and that nothing gives rise to fear save what is due to an external cause. Now human will is the proper cause of the evil of sin: and consequently evil of sin, properly speaking, is not an object of fear.
But since the human will may be inclined to sin by an extrinsic cause; if this cause have a strong power of inclination, in that respect a man may fear the evil of sin, in so far as it arises from that extrinsic cause: as when he fears to dwell in the company of wicked men, lest he be led by them to sin. But, properly speaking, a man thus disposed, fears the being led astray rather than the sin considered in its proper nature, i.e. as a voluntary act; for considered in this light it is not an object of fear to him.
Reply to Objection 1: Separation from God is a punishment resulting from sin: and every punishment is, in some way, due to an extrinsic cause.
Reply to Objection 2: Sorrow and fear agree in one point, since each regards evil: they differ, however, in two points. First, because sorrow is about present evil, whereas fear is future evil. Secondly, because sorrow, being in the concupiscible faculty, regards evil absolutely; wherefore it can be about any evil, great or small; whereas fear, being in the irascible part, regards evil with the addition of a certain arduousness or difficulty; which difficulty ceases in so far as a thing is subject to the will. Consequently not all things that give us pain when they are present, make us fear when they are yet to come, but only some things, namely, those that are difficult.
Reply to Objection 3: Hope is of good that is obtainable. Now one may obtain a good either of oneself, or through another: and so, hope may be of an act of virtue, which lies within our own power. On the other hand, fear is of an evil that does not lie in our own power: and consequently the evil which is feared is always from an extrinsic cause; while the good that is hoped for may be both from an intrinsic and from an extrinsic cause.
Reply to Objection 4: As stated above (Q[41], A[4], ad 2,3), shame is not fear of the very act of sin, but of the disgrace or ignominy which arises therefrom, and which is due to an extrinsic cause.
Whether fear itself can be feared?
Objection 1: It would seem that fear cannot be feared. For whatever is feared, is prevented from being lost, through fear thereof: thus a man who fears to lose his health, keeps it, through fearing its loss. If therefore a man be afraid of fear, he will keep himself from fear by being afraid: which seems absurd.
Objection 2: Further, fear is a kind of flight. But nothing flies from itself. Therefore fear cannot be the object of fear.
Objection 3: Further, fear is about the future. But fear is present to him that fears. Therefore it cannot be the object of his fear.
On the contrary, A man can love his own love, and can grieve at his own sorrow. Therefore, in like manner, he can fear his own fear.
I answer that, As stated above (A[3]), nothing can be an object of fear, save what is due to an extrinsic cause; but not that which ensues from our own will. Now fear partly arises from an extrinsic cause, and is partly subject to the will. It is due to an extrinsic cause, in so far as it is a passion resulting from the imagination of an imminent evil. In this sense it is possible for fear to be the object of fear, i.e. a man may fear lest he should be threatened by the necessity of fearing, through being assailed by some great evil. It is subject to the will, in so far as the lower appetite obeys reason; wherefore man is able to drive fear away. In this sense fear cannot be the object of fear, as Augustine says (QQ. 83, qu. 33). Lest, however, anyone make use of his arguments, in order to prove that fear cannot be at all be the object of fear, we must add a solution to the same.
Reply to Objection 1: Not every fear is identically the same; there are various fears according to the various objects of fear. Nothing, then, prevents a man from keeping himself from fearing one thing, by fearing another, so that the fear which he has preserves him from the fear which he has not.
Reply to Objection 2: Since fear of an imminent evil is not identical with the fear of the fear of imminent evil; it does not follow that a thing flies from itself, or that it is the same flight in both cases.
Reply to Objection 3: On account of the various kinds of fear already alluded to (ad 2) a man's present fear may have a future fear for its object.