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[35]Home > [36]Summa Theologiae > [37]Second Part of the Second Part >
Question 22

Question 22. The precepts relating to hope and fear

1. [38]The precepts relating to hope
2. [39]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 [40]virtue of hope. For when an effect is sufficiently procured by
one [41]cause, there is no need to induce it by another. Now [42]man is
sufficiently induced by his [43]natural inclination to hope for
[44]good. Therefore there is no need of a precept of the [45]Law to
induce him to do this.

Objection 2. Further, since precepts are given about acts of
[46]virtue, the chief precepts are about the acts of the chief
[47]virtues. Now the chief of all the [48]virtues are the three
theological [49]virtues, viz. hope, [50]faith and [51]charity.
Consequently, as the chief precepts of the [52]Law are those of the
[53]decalogue, to which all others may be reduced, as stated above
([54]I-II:100:3), it seems that if any precept of hope were given, it
should be found among the precepts of the [55]decalogue. But it is not
to be found there. Therefore it seems that the [56]Law should contain
no precept of hope.

Objection 3. Further, to prescribe an act of [57]virtue is equivalent
to a prohibition of the act of the opposite [58]vice. Now no precept is
to be found forbidding [59]despair which is contrary to hope. Therefore
it seems that the [60]Law should contain no precept of hope.

On the contrary, [61]Augustine says on [62]John 15:12, "This is My
commandment, that you love one another" (Tract. lxxxiii in Joan.): "How
many things are commanded us about [63]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 [64]Holy Writ, some
belong to the [65]substance of the [66]Law, others are preambles to the
[67]Law. The preambles to the [68]Law are those without which no
[69]law is possible: such are the precepts relating to the act of
[70]faith and the act of hope, because the act of [71]faith inclines
[72]man's mind so that he [73]believes the Author of the [74]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
[75]substance of the [76]Law are those which relate to right conduct
and are imposed on [77]man already subject and ready to obey: wherefore
when the [78]Law was given these precepts were set forth from the very
outset under form of a command.

Yet the precepts of hope and [79]faith were not to be given under the
form of a command, since, unless [80]man already [81]believed and
hoped, it would be useless to give him the [82]Law: but, just as the
precept of [83]faith had to be given under the form of an announcement
or reminder, as stated above ([84]II-II:16:1), so too, the precept of
hope, in the first promulgation of the [85]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 [86]Law are incitements to hope.

Since, however, when once the [87]Law has been given, it is for a wise
[88]man to induce men not only to observe the precepts, but also, and
much more, to safeguard the foundation of the [89]Law, therefore, after
the first promulgation of the [90]Law, [91]Holy Writ holds out to
[92]man many inducements to [93]hope, even by way of warning or
command, and not merely by way of promise, as in the [94]Law; for
instance, in the [95]Psalm 61:9: "Hope [[96]Douay: 'Trust'] in Him all
ye congregation of the people," and in many other passages of the
[97]Scriptures.

Reply to Objection 1. [98]Nature inclines us to hope for the [99]good
which is proportionate to [100]human [101]nature; but for [102]man to
hope for a [103]supernatural [104]good he had to be induced by the
authority of the [105]Divine law, partly by promises, partly by
admonitions and commands. Nevertheless there was need for precepts of
the [106]Divine law to be given even for those things to which
[107]natural [108]reason inclines us, such as the acts of the moral
[109]virtues, for sake of insuring a greater stability, especially
since the [110]natural [111]reason of [112]man was clouded by the lusts
of [113]sin.

Reply to Objection 2. The precepts of the [114]law of the
[115]decalogue belong to the first promulgation of the [116]Law: hence
there was no need for a precept of hope among the precepts of the
[117]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 [118]man is bound
as under a [119]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
[120]honor due to parents, but not a prohibition against dishonoring
them, except by the [121]law inflicting punishment on those who
dishonor their parents. And since in order to be saved it is [122]man's
[123]duty to hope in [124]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 [125]Law, there should not have
been given a precept of fear. For the fear of [126]God is about things
which are a preamble to the [127]Law, since it is the "beginning of
wisdom." Now things which are a preamble to the [128]Law do not come
under a precept of the [129]Law. Therefore no precept of fear should be
given in the [130]Law.

Objection 2. Further, given the [131]cause, the effect is also given.
Now love is the [132]cause of fear, since "every fear proceeds from
some kind of love," as [133]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 [134]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 ([135]Deuteronomy 10:12): "And now,
[136]Israel, what doth the [137]Lord thy God require of thee, but that
thou fear the [138]Lord thy God?"

But He requires of us that which He commands us to do. Therefore it is
a matter of precept that [139]man should fear [140]God.

I answer that, Fear is twofold, servile and filial. Now just as
[141]man is induced, by the hope of rewards, to observe precepts of
[142]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 ([143]Article 1), in the
promulgation of the [144]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
[145]decalogue, and afterwards, in due sequence, in the secondary
precepts of the [146]Law.

Yet, just as wise men and the [147]prophets who, consequently, strove
to strengthen [148]man in the observance of the [149]Law, delivered
their teaching about hope under the form of admonition or command, so
too did they in the [150]matter of fear.

On the other hand filial fear which shows reverence to [151]God, is a
sort of genus in respect of the love of [152]God, and a kind of
principle of all observances connected with reverence for [153]God.
Hence precepts of filial fear are given in the [154]Law, even as
precepts of love, because each is a preamble to the external acts
prescribed by the [155]Law and to which the precepts of the
[156]decalogue refer. Hence in the passage quoted in the argument, "On
the contrary," [157]man is required "to have fear, to walk in
[158]God's ways," by worshipping Him, and "to love Him."

Reply to Objection 1. Filial fear is a preamble to the [159]Law, not as
though it were extrinsic thereto, but as being the beginning of the
[160]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
[161]good works that are done from [162]charity. Hence, just as after
the precept of [163]charity, precepts are given of the other acts of
[164]virtue, so at the same time precepts are given of fear and of the
love of [165]charity, just as, in demonstrative [166]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
[167]despair, as stated above ([168]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
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