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Whether Fear Remains in Heaven?

Objection 1: It would seem that fear does not remain in heaven. For
it is written (Prov. 1:33): "He . . . shall enjoy abundance, without
fear of evils," which is to be understood as referring to those who
already enjoy wisdom in everlasting happiness. Now every fear is
about some evil, since evil is the object of fear, as stated above
(AA. 2, 5; I-II, Q. 42, A. 1). Therefore there will be no fear in
heaven.

Obj. 2: Further, in heaven men will be conformed to God, according to
1 John 3:2, "When He shall appear, we shall be like to Him." But God
fears nothing. Therefore, in heaven, men will have no fear.

Obj. 3: Further, hope is more perfect than fear, since hope regards
good, and fear, evil. Now hope will not be in heaven. Therefore
neither will there be fear in heaven.

_On the contrary,_ It is written (Ps. 18:10): "The fear of the Lord
is holy, enduring for ever and ever."

_I answer that,_ Servile fear, or fear of punishment, will by no
means be in heaven, since such a fear is excluded by the security
which is essential to everlasting happiness, as stated above (I-II,
Q. 5, A. 4).

But with regard to filial fear, as it increases with the increase of
charity, so is it perfected when charity is made perfect; hence, in
heaven, it will not have quite the same act as it has now.

In order to make this clear, we must observe that the proper object
of fear is a possible evil, just as the proper object of hope is a
possible good: and since the movement of fear is like one of
avoidance, fear implies avoidance of a possible arduous evil, for
little evils inspire no fear. Now as a thing's good consists in its
staying in its own order, so a thing's evil consists in forsaking its
order. Again, the order of a rational creature is that it should be
under God and above other creatures. Hence, just as it is an evil for
a rational creature to submit, by love, to a lower creature, so too
is it an evil for it, if it submit not to God, but presumptuously
revolt against Him or contemn Him. Now this evil is possible to a
rational creature considered as to its nature on account of the
natural flexibility of the free-will; whereas in the blessed, it
becomes impossible, by reason of the perfection of glory. Therefore
the avoidance of this evil that consists in non-subjection to God,
and is possible to nature, but impossible in the state of bliss, will
be in heaven; while in this life there is a