exist in time are measured, in a way, according to the duration of time:  wherefore if it be an evil to suffer something for a certain length of time, we should reckon the evil doubled, if it be suffered for twice that length of time.  And accordingly, to suffer the same thing for an infinite length of time, i.e. for ever, implies, so to speak, an infinite increase.  Now those evils which, after they have come, cannot be remedied at all, or at least not easily, are considered as lasting for ever or for a long time:  for which reason they inspire the greatest fear.

Reply Obj. 1:  Remedy for an evil is twofold.  One, by which a future evil is warded off from coming.  If such a remedy be removed, there is an end to hope and consequently to fear; wherefore we do not speak now of remedies of that kind.  The other remedy is one by which an already present evil is removed:  and of such a remedy we speak now.

Reply Obj. 2:  Although death be an evil without remedy, yet, since it threatens not from near, it is not feared, as stated above (A. 2).

Reply Obj. 3:  The Philosopher is speaking there of things that are good in themselves, i.e., good specifically.  And such like good is no better for lasting long or for ever:  its goodness depends on its very nature. ________________________

QUESTION 43

OF THE CAUSE OF FEAR
(In Two Articles)

We must now consider the cause of fear:  under which head there are two points of inquiry: 

(1) Whether love is the cause of fear?

(2) Whether defect is the cause of fear?
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FIRST ARTICLE [I-II, Q. 43, Art. 1]

Whether Love Is the Cause of Fear?

Objection 1:  It would seem that love is not the cause of fear.  For that which leads to a thing is its cause.  But “fear leads to the love of charity” as Augustine says on the canonical epistle of John (Tract. ix).  Therefore fear is the cause of love, and not conversely.

Obj. 2:  Further, the Philosopher says (Rhet. ii, 5) that “those are feared most from whom we dread the advent of some evil.”  But the dread of evil being caused by someone, makes us hate rather than love him.  Therefore fear is caused by hate rather than by love.

Obj. 3:  Further, it has been stated above (Q. 42, A. 3) that those things which occur by our own doing are not fearful.  But that which we do from love, is done from our inmost heart.  Therefore fear is not caused by love.

On the contrary, Augustine says (QQ. 83, qu. 33):  “There can be no doubt that there is no cause for fear save the loss of what we love, when we possess it, or the failure to obtain what we hope for.”  Therefore all fear is caused by our loving something:  and consequently love is the cause of fear.