SECOND ARTICLE [II-II, Q. 19, Art. 2]
Whether Fear Is Fittingly Divided into Filial, Initial, Servile and
Worldly Fear?
Objection 1: It would seem that fear is unfittingly divided into filial, initial, servile and worldly fear. For Damascene says (De Fide Orth. ii, 15) that there are six kinds of fear, viz. "laziness, shamefacedness," etc. of which we have treated above (I-II, Q. 41, A. 4), and which are not mentioned in the division in question. Therefore this division of fear seems unfitting.
Obj. 2: Further, each of these fears is either good or evil. But there is a fear, viz. natural fear, which is neither morally good, since it is in the demons, according to James 2:19, "The devils . . . believe and tremble," nor evil, since it is in Christ, according to Mk. 14:33, Jesus "began to fear and be heavy." Therefore the aforesaid division of fear is insufficient.
Obj. 3: Further, the relation of son to father differs from that of wife to husband, and this again from that of servant to master. Now filial fear, which is that of the son in comparison with his father, is distinct from servile fear, which is that of the servant in comparison with his master. Therefore chaste fear, which seems to be that of the wife in comparison with her husband, ought to be distinguished from all these other fears.
Obj. 4: Further, even as servile fear fears punishment, so do initial and worldly fear. Therefore no distinction should be made between them.
Obj. 5: Further, even as concupiscence is about some good, so is fear about some evil. Now "concupiscence of the eyes," which is the desire for things of this world, is distinct from "concupiscence of the flesh," which is the desire for one's own pleasure. Therefore "worldly fear," whereby one fears to lose external goods, is distinct from "human fear," whereby one fears harm to one's own person.
On the contrary stands the authority of the Master (Sent. iii, D, 34).
I answer that, We are speaking of fear now, in so far as it makes us turn, so to speak, to God or away from Him. For, since the object of fear is an evil, sometimes, on account of the evils he fears, man withdraws from God, and this is called human fear; while sometimes, on account of the evils he fears, he turns to God and adheres to Him. This latter evil is twofold, viz. evil of punishment, and evil of fault.
Accordingly if a man turn to God and adhere to Him, through fear of punishment, it will be servile fear; but if it be on account of fear of committing a fault, it will be filial fear, for it becomes a child to fear offending its father. If, however, it be on account of both, it will be initial fear, which is between both these fears. As to whether it is possible to fear the evil of fault, the question has been treated above (I-II, Q. 42, A. 3) when we were considering the passion of fear.