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.
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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.

_I answer that,_ The objects of the soul's passions stand in relation
thereto as the forms to things natural or artificial: because the
passions of the soul take their species from their objects, as the
aforesaid things do from their forms. Therefore, just as whatever is
a cause of the form, is a cause of the thing constituted by that
form, so wh