ut, in
so far as he refrains from sin through fear of punishment, and is
thus fashioned for the effect of wisdom, according to Ecclus. 1:27,
"The fear of the Lord driveth out sin." On the other hand, chaste or
filial fear is the beginning of wisdom, as being the first effect of
wisdom. For since the regulation of human conduct by the Divine law
belongs to wisdom, in order to make a beginning, man must first of
all fear God and submit himself to Him: for the result will be that
in all things he will be ruled by God.

Reply Obj. 1: This argument proves that fear is not the beginning of
wisdom as to the essence of wisdom.

Reply Obj. 2: The fear of God is compared to a man's whole life that
is ruled by God's wisdom, as the root to the tree: hence it is
written (Ecclus. 1:25): "The root of wisdom is to fear the Lord, for
[Vulg.: 'and'] the branches thereof are longlived." Consequently, as
the root is said to be virtually the tree, so the fear of God is said
to be wisdom.

Reply Obj. 3: As stated above, faith is the beginning of
wisdom in one way, and fear, in another. Hence it is written (Ecclus.
25:16): "The fear of God is the beginning of love: and the beginning
of faith is to be fast joined to it."
_______________________

SEVENTH ARTICLE [II-II, Q. 19, Art. 7]

Whether Initial Fear Differs Substantially from Filial Fear?

Objection 1: It would seem that initial fear differs substantially
from filial fear. For filial fear is caused by love. Now initial fear
is the beginning of love, according to Ecclus. 25:16, "The fear of
God is the beginning of love." Therefore initial fear is distinct
from filial fear.

Obj. 2: Further, initial fear dreads punishment, which is the object
of servile fear, so that initial and servile fear would seem to be
the same. But servile fear is distinct from filial fear. Therefore
initial fear also is substantially distinct from initial fear.

Obj. 3: Further, a mean differs in the same ratio from both the
extremes. Now initial fear is the mean between servile and filial
fear. Therefore it differs from both filial and servile fear.

_On the contrary,_ Perfect and imperfect do not diversify the
substance of a thing. Now initial and filial fear differ in respect
of perfection and imperfection of charity, as Augustine states (In
prim. canon. Joan. Tract. ix). Therefore initial fear does not differ
substantially from filial fear.

_I answer that,_ Initial fear is so called because it is