Accordingly fear of punishment is, in one way, included in charity, because separation from God is a punishment, which charity shuns exceedingly; so that this belongs to chaste fear. In another way, it is contrary to charity, when a man shrinks from the punishment that is opposed to his natural good, as being the principal evil in opposition to the good which he loves as an end; and in this way fear of punishment is not consistent with charity. In another way fear of punishment is indeed substantially distinct from chaste fear, when, to wit, a man fears a penal evil, not because it separates him from God, but because it is hurtful to his own good, and yet he does not place his end in this good, so that neither does he dread this evil as being the principal evil. Such fear of punishment is consistent with charity; but it is not called servile, except when punishment is dreaded as a principal evil, as explained above (AA[2],4). Hence fear considered as servile, does not remain with charity, but the substance of servile fear can remain with charity, even as self-love can remain with charity.
Reply to Objection 1: Augustine is speaking of fear considered as servile: and such is the sense of the two other objections.
Whether fear is the beginning of wisdom?
Objection 1: It would seem that fear is not the beginning of wisdom. For the beginning of a thing is a part thereof. But fear is not a part of wisdom, since fear is seated in the appetitive faculty, while wisdom is in the intellect. Therefore it seems that fear is not the beginning of wisdom.
Objection 2: Further, nothing is the beginning of itself. "Now fear of the Lord, that is wisdom," according to Job 28:28. Therefore it seems that fear of God is not the beginning of wisdom.
Objection 3: Further, nothing is prior to the beginning. But something is prior to fear, since faith precedes fear. Therefore it seems that fear is not the beginning of wisdom.
On the contrary, It is written in the Ps. 110:10 : "The fear of the Lord is the beginning of wisdom."
I answer that, A thing may be called the beginning of wisdom in two ways: in one way because it is the beginning of wisdom itself as to its essence; in another way, as to its effect. Thus the beginning of an art as to its essence consists in the principles from which that art proceeds, while the beginning of an art as to its effect is that wherefrom it begins to operate: for instance we might say that the beginning of the art of building is the foundation because that is where the builder begins his work.
Now, since wisdom is the knowledge of Divine things, as we shall state further on (Q[45], A[1]), it is considered by us in one way, and in another way by philosophers. For, seeing that our life is ordained to the enjoyment of God, and is directed thereto according to a participation of the Divine Nature, conferred on us through grace, wisdom, as we look at it, is considered not only as being cognizant of God, as it is with the philosophers, but also as directing human conduct; since this is directed not only by the human law, but also by the Divine law, as Augustine shows (De Trin. xii, 14). Accordingly the beginning of wisdom as to its essence consists in the first principles of wisdom, i.e. the articles of faith, and in this sense faith is said to be the beginning of wisdom. But as regards the effect, the beginning of wisdom is the point where wisdom begins to work, and in this way fear is the beginning of wisdom, yet servile fear in one way, and filial fear, in another. For servile fear is like a principle disposing a man to wisdom from without, in so far as he refrains from sin through fear of punishment, and is thus fashioned for the effect of wisdom, according to Ecclus. 1:27, "The fear of the Lord driveth out sin." On the other hand, chaste or filial fear is the beginning of wisdom, as being the first effect of wisdom. For since the regulation of human conduct by the Divine law belongs to wisdom, in order to make a beginning, man must first of all fear God and submit himself to Him: for the result will be that in all things he will be ruled by God.
Reply to Objection 1: This argument proves that fear is not the beginning of wisdom as to the essence of wisdom.
Reply to Objection 2: The fear of God is compared to a man's whole life that is ruled by God's wisdom, as the root to the tree: hence it is written ( Ecclus. 1:25 ): "The root of wisdom is to fear the Lord, for [Vulg.: 'and'] the branches thereof are longlived." Consequently, as the root is said to be virtually the tree, so the fear of God is said to be wisdom.
Reply to Objection 3: As stated above, faith is the beginning of wisdom in one way, and fear, in another. Hence it is written ( Ecclus. 25:16 ): "The fear of God is the beginning of love: and the beginning of faith is to be fast joined to it."
Whether initial fear differs substantially from filial fear?
Objection 1: It would seem that initial fear differs substantially from filial fear. For filial fear is caused by love. Now initial fear is the beginning of love, according to Ecclus. 25:16, "The fear of God is the beginning of love." Therefore initial fear is distinct from filial fear.
Objection 2: Further, initial fear dreads punishment, which is the object of servile fear, so that initial and servile fear would seem to be the same. But servile fear is distinct from filial fear. Therefore initial fear also is substantially distinct from initial fear.
Objection 3: Further, a mean differs in the same ratio from both the extremes. Now initial fear is the mean between servile and filial fear. Therefore it differs from both filial and servile fear.
On the contrary, Perfect and imperfect do not diversify the substance of a thing. Now initial and filial fear differ in respect of perfection and imperfection of charity, as Augustine states (In prim. canon. Joan. Tract. ix). Therefore initial fear does not differ substantially from filial fear.
I answer that, Initial fear is so called because it is a beginning [initium]. Since, however, both servile and filial fear are, in some way, the beginning of wisdom, each may be called in some way, initial.
It is not in this sense, however, that we are to understand initial fear in so far as it is distinct from servile and filial fear, but in the sense according to which it belongs to the state of beginners, in whom there is a beginning of filial fear resulting from a beginning of charity, although they do not possess the perfection of filial fear, because they have not yet attained to the perfection of charity. Consequently initial fear stands in the same relation to filial fear as imperfect to perfect charity. Now perfect and imperfect charity differ, not as to essence but as to state. Therefore we must conclude that initial fear, as we understand it here, does not differ essentially from filial fear.
Reply to Objection 1: The fear which is a beginning of love is servile fear, which is the herald of charity, just as the bristle introduces the thread, as Augustine states (Tract. ix in Ep. i Joan.). Or else, if it be referred to initial fear, this is said to be the beginning of love, not absolutely, but relatively to the state of perfect charity.
Reply to Objection 2: Initial fear does not dread punishment as its proper object, but as having something of servile fear connected with it: for this servile fear, as to its substance, remains indeed, with charity, its servility being cast aside; whereas its act remains with imperfect charity in the man who is moved to perform good actions not only through love of justice, but also through fear of punishment, though this same act ceases in the man who has perfect charity, which "casteth out fear," according to 1 Jn. 4:18.
Reply to Objection 3: Initial fear is a mean between servile and filial fear, not as between two things of the same genus, but as the imperfect is a mean between a perfect being and a non-being, as stated in Metaph. ii, for it is the same substantially as the perfect being, while it differs altogether from non-being.
Whether fear is a gift of the Holy Ghost?
Objection 1: It would seem that fear is not a gift of the Holy Ghost. For no gift of the Holy Ghost is opposed to a virtue, which is also from the Holy Ghost; else the Holy Ghost would be in opposition to Himself. Now fear is opposed to hope, which is a virtue. Therefore fear is not a gift of the Holy Ghost.
Objection 2: Further, it is proper to a theological virtue to have God for its object. But fear has God for its object, in so far as God is feared. Therefore fear is not a gift, but a theological virtue.