different kinds of evil.

Now the evil of punishment, from which servile fear shrinks, differs
specifically from evil of fault, which filial fear shuns, as shown
above (A. 2). Hence it is evident that servile and filial fear are
not the same substantially but differ specifically.

Reply Obj. 1: Living and lifeless faith differ, not as regards the
object, since each of them believes God and believes in a God, but in
respect of something extrinsic, viz. the presence or absence of
charity, and so they do not differ substantially. On the other hand,
servile and filial fear differ as to their objects: and hence the
comparison fails.

Reply Obj. 2: Servile fear and filial fear do not regard God
in the same light. For servile fear looks upon God as the cause of the
infliction of punishment, whereas filial fear looks upon Him, not as
the active cause of guilt, but rather as the term wherefrom it shrinks
to be separated by guilt. Consequently the identity of object, viz.
God, does not prove a specific identity of fear, since also natural
movements differ specifically according to their different
relationships to some one term, for movement from whiteness is not
specifically the same as movement towards whiteness.

Reply Obj. 3: Hope looks upon God as the principle not only of
the enjoyment of God, but also of any other favor whatever. This
cannot be said of fear; and so there is no comparison.
_______________________

SIXTH ARTICLE [II-II, Q. 19, Art. 6]

Whether Servile Fear Remains with Charity?

Objection 1: It would seem that servile fear does not remain with
charity. For Augustine says (In prim. canon. Joan. Tract. ix) that
"when charity takes up its abode, it drives away fear which had
prepared a place for it."

Obj. 2: Further, "The charity of God is poured forth in our hearts,
by the Holy Ghost, Who is given to us" (Rom. 5:5). Now "where the
Spirit of the Lord is, there is liberty" (2 Cor. 3:17). Since then
freedom excludes servitude, it seems that servile fear is driven away
when charity comes.

Obj. 3: Further, servile fear is caused by self-love, in so far as
punishment diminishes one's own good. Now love of God drives away
self-love, for it makes us despise ourselves: thus Augustine
testifies (De Civ. Dei xiv, 28) that "the love of God unto the
contempt of self builds up the city of God." Therefore it seems that
servile fear is driven out when charity comes.

_On the contrary,_ Servile fear is a gift o