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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.
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