JohannesAcademie

While taking a look at how fear is involved in our human lives, Saint Thomas analyses the different types of fear, upholding Saint John Damascene and Saint Gregory of Nyssa’s texts on the subject. We’re all familar in some way with the things mentioned below, though perhaps not with an understanding of them as types of fear of something. Food for thought! 

“I answer that, as stated above.., fear regards a future evil which surpasses the power of him that fears, so that it is irresistible. Now man's evil, like his good, may be considered either in his action or in external things. In his action he has a twofold evil to fear.

Laziness
First, there is the toil that burdens his nature: and hence arises ‘laziness,’ as when a man shrinks from work for fear of too much toil.

Shame
Secondly, there is the disgrace which damages him in the opinion of others. And thus, if disgrace is feared in a deed that is yet to be done, there is ‘shamefacedness’; if, however, it be a deed already done, there is ‘shame.’

On the other hand, the evil that consists in external things may surpass man's faculty of resistance in three ways.

Amazement
First by reason of its magnitude; when, that is to say, a man considers some great evil the outcome of which he is unable to gauge: and then there is ‘amazement.’

Stupor
Secondly, by reason of its being unwonted; because, to wit, some unwonted evil arises before us, and on that account is great in our estimation: and then there is ‘stupor,’ which is caused by the representation of something unwonted.

Anxiety
Thirdly, by reason of its being unforeseen: thus future misfortunes are feared, and fear of this kind is called ‘anxiety.’ ”

(Extracts from the Summa Theologica, part II, question 41)

Saint Thomas Aquinas analyses what remedies we have for sorrow or pain: pleasure, tears, friends, truth, sleep and baths!

(Extracts from the Summa Theologica, part II, question 38)

Pleasure

"...As is evident from what has been said above (Question 23, Article 4), pleasure is a kind of repose of the appetite in a suitable good; while sorrow arises from something unsuited to the appetite. Consequently in movements of the appetite pleasure is to sorrow, what, in bodies, repose is to weariness, which is due to a non-natural transmutation; for sorrow itself implies a certain weariness or ailing of the appetitive faculty. Therefore just as all repose of the body brings relief to any kind of weariness, ensuing from any non-natural cause; so every pleasure brings relief by assuaging any kind of sorrow, due to any cause whatever."

Crying

"Augustine says (Confess. iv, 7) that when he mourned the death of his friend, 'in groans and in tears alone did he find some little refreshment.'

...Tears and groans naturally assuage sorrow: and this for two reasons. First, because a hurtful thing hurts yet more if we keep it shut up, because the soul is more intent on it: whereas if it be allowed to escape, the soul's intention is dispersed as it were on outward things, so that the inward sorrow is lessened. This is why men, burdened with sorrow, make outward show of their sorrow, by tears or groans or even by words, their sorrow is assuaged. Secondly, because an action, that befits a man according to his actual disposition, is always pleasant to him. Now tears and groans are actions befitting a man who is in sorrow or pain; and consequently they become pleasant to him. Since then, as stated above (Article 1), every pleasure assuages sorrow or pain somewhat, it follows that sorrow is assuaged by weeping and groans."

Compassion of a friend

"The Philosopher [Aristotle] says (Ethica ix, 11) that those who are in pain are consoled when their friends sympathize with them.

...When one is in pain, it is natural that the sympathy of a friend should afford consolation: whereof the Philosopher indicates a twofold reason (Ethic. ix, 11). The first is because, since sorrow has a depressing effect, it is like a weight whereof we strive to unburden ourselves: so that when a man sees others saddened by his own sorrow, it seems as though others were bearing the burden with him, striving, as it were, to lessen its weight; wherefore the load of sorrow becomes lighter for him: something like what occurs in the carrying of bodily burdens. The second and better reason is because when a man's friends condole with him, he sees that he is loved by them, and this affords him pleasure, as stated above (Question 32, Article 5). Consequently, since every pleasure assuages sorrow, as stated above (Article 1), it follows that sorrow is mitigated by a sympathizing friend."

Contemplation of truth

"Augustine says (Soliloq. i, 12): 'It seemed to me that if the light of that truth were to dawn on our minds, either I should not feel that pain, or at least that pain would seem nothing to me.'

...the greatest of all pleasures consists in the contemplation of truth. Now every pleasure assuages pain as stated above (Article 1): hence the contemplation of truth assuages pain or sorrow, and the more so, the more perfectly one is a lover of wisdom. And therefore in the midst of tribulations men rejoice in the contemplation of Divine things and of future Happiness, according to James 1:2: "My brethren, count it all joy, when you shall fall into divers temptations": and, what is more, even in the midst of bodily tortures this joy is found; as the "martyr Tiburtius, when he was walking barefoot on the burning coals, said: Methinks, I walk on roses, in the name of Jesus Christ." [Cf. Dominican Breviary, August 11th, commemoration of St. Tiburtius.]

Sleep and baths

"Augustine says (Confess. ix, 12): 'I had heard that the bath had its name [Balneum, from the Greek balaneion] . . . from the fact of its driving sadness from the mind.' (...)

...sorrow, by reason of its specific nature, is repugnant to the vital movement of the body; and consequently whatever restores the bodily nature to its due state of vital movement, is opposed to sorrow and assuages it. Moreover such remedies, from the very fact that they bring nature back to its normal state, are causes of pleasure; for this is precisely in what pleasure consists, as stated above (Question 31, Article 1). Therefore, since every pleasure assuages sorrow, sorrow is assuaged by such like bodily remedies."

Saint Thomas has an entire analysis of human activity, of which the analysis of the 11 passions is one part. It is all shaped and ordered within a theological perspective, and these sections are of real value for seeking to better understand the human creatures that we are.

        The last priestly act of Christ is to entrust His soul into the hands of the Father, an offering of love of His human life, performed in this ultimate initiative: “After Jesus had taken the wine he said, 'It is fulfilled'; and bowing his head he gave up His spirit.” (Jn 19,30) What Jesus had taught when He revealed Himself as the Good Shepherd is fully accomplished here: “The Father loves me, because I lay down my life in order to take it up again. No one takes it from me; I lay it down of my own free will, and as I have power to lay it down, so I have power to take it up again; and this is the command I have received from my Father.” (Jn 10,17-18) And Jesus becomes the instrument for the sending of the Holy Spirit Paraclete after His death, after He has become the Lamb who was as though slain (Ap. 5,6), the victim of love par excellence.