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   Home > Summa Theologiae > Second Part of the Second Part >    Question 22 
Question 22. The precepts relating to hope and fear 
    1. The precepts relating to hope     2. The precepts relating to fear 
Article 1. Whether there should be a precept of hope? 
   Objection 1. It would seem that no precept should be given relating to    the virtue of hope. For when an effect is sufficiently procured by    one cause, there is no need to induce it by another. Now man is    sufficiently induced by his natural inclination to hope for    good. Therefore there is no need of a precept of the Law to    induce him to do this. 
   Objection 2. Further, since precepts are given about acts of    virtue, the chief precepts are about the acts of the chief    virtues. Now the chief of all the virtues are the three    theological virtues, viz. hope, faith and charity.    Consequently, as the chief precepts of the Law are those of the    decalogue, to which all others may be reduced, as stated above    (I-II:100:3), it seems that if any precept of hope were given, it    should be found among the precepts of the decalogue. But it is not    to be found there. Therefore it seems that the Law should contain    no precept of hope. 
   Objection 3. Further, to prescribe an act of virtue is equivalent    to a prohibition of the act of the opposite vice. Now no precept is    to be found forbidding despair which is contrary to hope. Therefore    it seems that the Law should contain no precept of hope. 
   On the contrary, Augustine says on John 15:12, "This is My    commandment, that you love one another" (Tract. lxxxiii in Joan.): "How    many things are commanded us about faith! How many relating to    hope!" Therefore it is fitting that some precepts should be given about    hope. 
   I answer that, Among the precepts contained in Holy Writ, some    belong to the substance of the Law, others are preambles to the    Law. The preambles to the Law are those without which no    law is possible: such are the precepts relating to the act of    faith and the act of hope, because the act of faith inclines    man's mind so that he believes the Author of the Law to be    One to Whom he owes submission, while, by the hope of a reward, he is    induced to observe the precepts. The precepts that belong to the    substance of the Law are those which relate to right conduct    and are imposed on man already subject and ready to obey: wherefore    when the Law was given these precepts were set forth from the very    outset under form of a command. 
   Yet the precepts of hope and faith were not to be given under the    form of a command, since, unless man already believed and    hoped, it would be useless to give him the Law: but, just as the    precept of faith had to be given under the form of an announcement    or reminder, as stated above (II-II:16:1), so too, the precept of    hope, in the first promulgation of the Law, had to be given under    the form of a promise. For he who promises rewards to them that obey    him, by that very fact, urges them to hope: hence all the promises    contained in the Law are incitements to hope. 
   Since, however, when once the Law has been given, it is for a wise    man to induce men not only to observe the precepts, but also, and    much more, to safeguard the foundation of the Law, therefore, after    the first promulgation of the Law, Holy Writ holds out to    man many inducements to hope, even by way of warning or    command, and not merely by way of promise, as in the Law; for    instance, in the Psalm 61:9: "Hope Douay: 'Trust' in Him all    ye congregation of the people," and in many other passages of the    Scriptures. 
   Reply to Objection 1. Nature inclines us to hope for the good    which is proportionate to human nature; but for man to    hope for a supernatural good he had to be induced by the    authority of the Divine law, partly by promises, partly by    admonitions and commands. Nevertheless there was need for precepts of    the Divine law to be given even for those things to which    natural reason inclines us, such as the acts of the moral    virtues, for sake of insuring a greater stability, especially    since the natural reason of man was clouded by the lusts    of sin. 
   Reply to Objection 2. The precepts of the law of the    decalogue belong to the first promulgation of the Law: hence    there was no need for a precept of hope among the precepts of the    decalogue, and it was enough to induce men to hope by the    inclusion of certain promises, as in the case of the first and fourth    commandments. 
   Reply to Objection 3. In those observances to which man is bound    as under a duty, it is enough that he receive an affirmative    precept as to what he has to do, wherein is implied the prohibition of    what he must avoid doing: thus he is given a precept concerning the    honor due to parents, but not a prohibition against dishonoring    them, except by the law inflicting punishment on those who    dishonor their parents. And since in order to be saved it is man's    duty to hope in God, he had to be induced to do so by one of    the above ways, affirmatively, so to speak, wherein is implied the    prohibition of the opposite. 
Article 2. Whether there should have been given a precept of fear? 
   Objection 1. It would seem that, in the Law, there should not have    been given a precept of fear. For the fear of God is about things    which are a preamble to the Law, since it is the "beginning of    wisdom." Now things which are a preamble to the Law do not come    under a precept of the Law. Therefore no precept of fear should be    given in the Law. 
   Objection 2. Further, given the cause, the effect is also given.    Now love is the cause of fear, since "every fear proceeds from    some kind of love," as Augustine states (Qq. lxxxiii, qu. 33).    Therefore given the precept of love, it would have been superfluous to    command fear. 
   Objection 3. Further, presumption, in a way, is opposed to fear. But    the Law contains no prohibition against presumption. Therefore it    seems that neither should any precept of fear have been given. 
   On the contrary, It is written (Deuteronomy 10:12): "And now,    Israel, what doth the Lord thy God require of thee, but that    thou fear the Lord thy God?" 
   But He requires of us that which He commands us to do. Therefore it is    a matter of precept that man should fear God. 
   I answer that, Fear is twofold, servile and filial. Now just as    man is induced, by the hope of rewards, to observe precepts of    law, so too is he induced thereto by the fear of punishment, which    fear is servile. 
   And just as according to what has been said (Article 1), in the    promulgation of the Law there was no need for a precept of the act    of hope, and men were to be induced thereto by promises, so neither was    there need for a precept, under form of command, of fear which regards    punishment, and men were to be induced thereto by the threat of    punishment: and this was realized both in the precepts of the    decalogue, and afterwards, in due sequence, in the secondary    precepts of the Law. 
   Yet, just as wise men and the prophets who, consequently, strove    to strengthen man in the observance of the Law, delivered    their teaching about hope under the form of admonition or command, so    too did they in the matter of fear. 
   On the other hand filial fear which shows reverence to God, is a    sort of genus in respect of the love of God, and a kind of    principle of all observances connected with reverence for God.    Hence precepts of filial fear are given in the Law, even as    precepts of love, because each is a preamble to the external acts    prescribed by the Law and to which the precepts of the    decalogue refer. Hence in the passage quoted in the argument, "On    the contrary," man is required "to have fear, to walk in    God's ways," by worshipping Him, and "to love Him." 
   Reply to Objection 1. Filial fear is a preamble to the Law, not as    though it were extrinsic thereto, but as being the beginning of the    Law, just as love is. Hence precepts are given of both, since they    are like general principles of the whole Law. 
   Reply to Objection 2. From love proceeds filial fear as also other    good works that are done from charity. Hence, just as after    the precept of charity, precepts are given of the other acts of    virtue, so at the same time precepts are given of fear and of the    love of charity, just as, in demonstrative sciences, it is    not enough to lay down the first principles, unless the conclusions    also are given which follow from them proximately or remotely. 
   Reply to Objection 3. Inducement to fear suffices to exclude    presumption, even as inducement to hope suffices to exclude    despair, as stated above (Article 1, Reply to Objection 3). 
                  The Summa Theologiæ of St. Thomas Aquinas                       Second and Revised Edition, 1920       Literally translated by Fathers of the English Dominican Province                Online Edition Copyright © 2017 by Kevin Knight        Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.           Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis.                                Westmonasterii.                              APPROBATIO ORDINIS      Nihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P.,                                    S.T.L.      Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis                                    Angliæ                       MARIÆ IMMACULATÆ - SEDI SAPIENTIÆ 
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