Hope and Fear, by John Carberry

Some may consider hope and fear as polar opposites, with one favoring hope and avoiding fear.
The Bible presents us with many lessons that seem to indicate that we are not to be afraid (Mk
6:50, Mt 10:31, 14:27, 17:7, Lk 5:10, 12:4, Jn 6:20, Dt 31:8, Ps 118:6, Rv 1:17). However, both
hope and fear of the Lord are virtues. Hope is second of the Theological Virtues, and Fear of the
Lord is the seventh of the Gifts of the Holy Spirit. These virtues seem to contrast with each other
because one hopes for what he desires, and one generally fears what he does not want. But while
Christ tells his disciples to not be afraid, he also warns them to fear the Lord, who after killing
has the power to cast into hell (Mt 10:28, Lk 12:5, Jas 4:12).

Hope is a desire for something to happen. Saint Thomas Aquinas gives four conditions for the
object of hope: it is 1) something good, 2) in the future (one does not hope for what he already
possesses), 3) arduous or difficult to accomplish (one does not hope for trifles), and 4) possible
to obtain.1 For a Christian, one hopes for a right relationship with God, both in this world and in
the next, because the goal of our faith is the salvation of our souls (1 Pt 1:9, 2 Mc 7:20). This
hope originates from the resurrection of Jesus Christ (1 Pt 1:3-4). Hope is for what is ahead, the
goal of eternal life (Phil 3:12-14, 1 Cor 9:9-12, Ti 1:2, 1 Jn 2:25, Ps 131:3).2 Saint Paul indicates
that hope in what we do not see is how we are saved, because hope in what one sees is not hope
(Rom 8:24-25). Pope Saint John Paul II interprets this passage, saying the redemption of the
body is the object of hope. This hope was implanted in the heart of man in a sense immediately
after the first sin. The Protoevangelium, or the first gospel, provides that hope in the
announcement of salvation, where God says that he will put enmity between Satan and the
woman, and their offspring.3 The woman’s offspring, Christ, will strike at Satan’s head, while
Satan’s offspring strikes at his heal (Gn 3:15).4 At another time, John Paul writes that faith
concerns things not yet in our possession, since they are hoped for.5 Pope Benedict XVI says
that we practice hope through patience, even in the face of apparent failure, and through humility,
doing good and trusting God even at times of darkness.6 Pope Francis teaches that hope, when
united with faith and charity, propels us towards a sure future, set against the illusory
enticements of idols which the world offers us.7

Pope Benedict XVI analyzes the virtue of hope in the encyclical Spe Salvi (Saved Through Hope)
(2007).8 While Scripture sometimes uses the terms faith and hope interchangeably, the concept
of hope distinguishes Christians because it implies a future without emptiness, a future with God.
The Christian message is not only informative, but also performative, it is not just a
communication of known facts, but rather it makes things happen and is life changing. The one
who hopes has been gifted a new life.9 This hope is no longer in a military ruler that will return
the country to justice, but of a ruler who transforms life and the world from within. This new
desire for a homeland is not earthly, but a heavenly homeland (Heb 11:13-16, Phil 3:20).10 Saint
Paul contrasts a life in Christ with the common belief in the elemental spirits of the universe (Col
2:8). It is not the laws of matter and evolution that guide us, but rather reason, will and love of a
person.11 The early Christians sometimes present Christ as both the philosopher and the
shepherd. Christ is the true philosopher who tells us who man truly is and what he must do to be
truly human. He is also the shepherd who leads us even through the valley of death (Ps 23:4), a
valley that he has navigated, to our ultimate home in heaven.12 The strength of hope moves us
away from our dependence and trust in the material world, and towards a more spiritual trust in
God (Heb 10:34).13 Faith is the substance of the hope for eternal life.14 Saint Augustine said that
our ultimate goal is a blessed life, or simply happiness.15 Hope is what drives us from those
contradictory desires of not wanting death and yet wanting to be with God eternally. The object
of our hope, formed by our faith, moves us to be with Christ where our joy will be complete (Jn
16:22).16 As our world puts increasing hope in scientific progress, one must recognize that
unchecked progress can just as readily lead to greater evil rather than greater good.17 Reason and
freedom, the two components of progress, can only triumph when we unite them with God. The
will must guide reason along the right path, looking beyond itself. Man needs God or he is
without hope.18 Anyone who does not know God is ultimately without hope, without the great
hope that sustains the whole of life (Eph 2:12). If we are in relation with him who does not die,
who is Life itself and Love itself, then we are in life. Then we “live.”19 “All serious and upright
human conduct is hope in action.”20 Hope keeps us from submitting to the powers of evil, and
leads us to exercise the good, to heal suffering, and to mend the wounded.21

“Serve the Lord with fear; exult with trembling, accept correction lest he become angry and you
perish along the way when his anger suddenly blazes up” (Ps 2:11, 76:8-10, 119:63, Is 64:1, 66:2,
Jdt 16:15-16, Jer 5:21-29, 1 Cor 2:3, 2 Cor 7:15, Phil 2:12, Ex 20:18, Mk 5:33, Lk 8:47, Dn 3:41,
Hos 3:5, Jon 1:16, Zep 3:7). Fear regards a future evil, surpassing the power of the one who
fears.22 Fear of the Lord acknowledges faith in God, respects his power, and fears his
punishment or judgment, fire and brimstone (Gn 42:18, Lv 25:17, 36, Ps 11:6, 33:18, 67:8, Jb
24:19, 33:16-18, Is 8:13, 50:10, Dn 12:2, Lk 17:29, Heb 6:2, 1 Pt 4:5).23 One who fears the Lord
submits himself to God, his ruler.24 Fear can turn one away from God, called human or worldly
fear, or fear can turn one towards God, through fear of the evil of punishment or the evil of
fault.25 Fear overcomes the evil of presumption, where one presumes that he can obtain glory
without merits or pardon without repentance.26 The sense of reverence and awe for God brings
about humility in the person who recognizes that it is through God’s power, not our own, that we
are able to serve him (Dt 10:12, Jb 26:11, Ps 34:10, Prv 3:7, 8:13, Sir 2:17, 5:1-2, 11:24, Is 5:21,
10:13, Dn 4:23-34, Rom 12:16, 2 Cor 3:5, 4:7). Going through the sea that had been separated
by God and then allowed to converge again on the Egyptians, the Israelites feared God and
believed in the authority of his servant, Moses (Ex 14:30-31, Wis 10:18-20, Ps 106:7-12, 128:1-
4). God tells the Israelites to deal fairly with one another because he is overseeing their actions
(Lv 19:14, 25:17, 36, 43), small and great alike (Ps 115:13). Malachi compares honor of a son to
his father with fear of a servant to his master (Mal 1:6). However, many of the priests of his time
were not displaying the fear and awe that their ancestors had practiced (Mal 2:5). God expected
the Israelites to fear Him, and keep his commandments (Ex 34:11, Lv 22:31, Dt 5:29, 6:1-3, 24-
25, 8:6, 10:12-16, 20, 13:5, Jb 1:1, Eccl 12:13, Ps 47:3, 103:13, 1 Sm 12:14-15, Tb 4:21, Sir 2:15,
23:27, 25:10-11, Jer 32:39). The disciples are filled with great awe when Jesus quiets the wind
and sea at the storm on the lake (Mk 4:41, Ps 65:8, 107:29, Sir 51:10). They begin to understand
the power of God and of faith. Peter says that God accepts anyone that fears the Lord and acts
uprightly regardless of his race, wealth, position or background (Acts 10:34-35, Dt 10:17, 2 Chr
19:7, Jb 34:19, Wis 6:7, Rom 2:11, Gal 2:6). The man who fears the Lord is blessed or happy
(Ps 112:1). “The fear of the Lord is the beginning of wisdom; and all those who practice it have
a good understanding” (Ps 111:10, Jb 28:28, Prv 9:10, Sir 1:14-18). Only the just person can
fear the Lord, because recognition of justice is the precondition to seeing one’s past failures in
these areas. Jesus refers to hellfire on several occasions, comparing it to a place of torment (Lk
16:23), where there is wailing and grinding of teeth (Mt 22:13, 25:30), and where the worm does
not die and the fire is not quenched (Mk 9:48, Jn 15:6). Saint Augustine interpreted the fire as
literally referring to the body and the worm as metaphorically referring to the soul.27 We
therefore fear God to avoid separating ourselves from Him (Lk 12:5, 2 Mc 10:4).28

No one who fears the Lord believes in false gods (Ex 20:3-6, 34:14, Lv 19:4, 26:1, Dt 4:15-19,
5:7-10, 6:14-15, 7:4, 8:19, 11:16, 12:29-31, 32:16-17, 2 Chr 28:22-23, Wis 13:10-19). Trusting
in other gods was the downfall on many in the Old Testament. False gods were often made of
silver and gold. They had no senses or intelligence, but people often put their trust in them (Dt
4:28, Ps 115.4-8, 135:15-18, Ex 23:24, Jer 16:19-20). Daniel admonishes King Belshazzar for
not respecting the sacred vessels from the temple, but rather worshiping false gods made of silver,
gold, bronze, iron, wood and stone that neither see nor hear nor have intelligence (Dn 5:23-30,
Dt 28:36). Today, our worship (placing worth in) of false gods, or idolatry (worship of idols or
created objects),29 is more likely to be directed towards money, materialism, power or pleasure
instead of carved materials.30

How can one be justified before God (Jb 9:2)? Fear of the Lord accepts the earthly sufferings
and conforms to the spiritual challenges (1 Pt 3:14, Phil 4:6-7, Is 41:10-14). It means being on
the right side of God (Dt 3:22, Jos 1:9, 2 Chr 6:30-31, Ps 23:4, 27:1, 46:2-4, 56:2-5, Is 43:10, 1
Cor 9:27), having God as an ally (2 Mc 8:24, 10:16) rather than an enemy. How can anyone be
righteous before God? Who can contend against his wisdom, strength and merciful heart (Jb 9:2-
4)? One must accept his own shortcomings and question his own righteousness (Mt 25:37). No
one knows that he has grace (Jb 9:11, Ps 19:13, 1 Cor 4:3-5).31 One who hardens his heart and
disobeys God’s commands does not fear him (Is 63:17, Ps 36:2-3). Fear of the Lord means one
recognizes that when God judges him at the second coming,32 he may find him wanting (Dn 5:27,
12:2, Mt 25:41-46, Lk 13:27-30, Jn 5:22, 5:28-29, 12:48, 14:23-24, Acts 10:42, 2 Cor 5:10, Lv
18:5, 1 Sm 2:3, 12:25, Tb 3:2, 2 Mc 6:26, Ps 7:9, 50:21-23, Is 3:10-11, 1 Cor 3:12-15, 15:50,
Heb 9:27, Jas 4:12, Rv 1:7, 1:18, 20:12-13, 21:27, 22:14-15, Ex 15:26, Dt 26:17-18, Ez 34:17, 22)
because the success rate may be smaller than we anticipate.33 Abraham was unable to find ten
just persons after he interceded for Sodom and Gomorrah (Gn 18:20-32). Christ tells us to enter
through the narrow gate, because the road is wide that leads to destruction (Mt 7:13-14, Lk 13:24,
Ps 118:20, Jer 44:28, Ez 21:20, Zec 13:8-9). “For many are called, but few are chosen” (Mt
22:14).

Christ showed a fear of the Lord, which solely implied a reverence for God (Heb 5:7).
Punishment for evil or separation from God because of fault did not apply, since Christ
committed no sin.34 When there is no hope of avoiding a future evil, one is sorrowful rather that
fearful. Therefore, Christ exhibited sorrow rather than fear before his upcoming passion (Mk
14:34), knowing the evil that would be committed against Him.35

“Good teacher, what must I do to gain eternal life” (Mk 10:17, Lk 18:18, Mt 19:16)? Christ
answers the rich man that he should obey the commandments (morality), sell his possessions and
distribute it to the poor (charity) and follow me (faith) (Mt 19:16-30, Mk 10:17-31, Lk 18:18-30).
This advice is consistent with the weightier things of the law: judgment (morality), mercy
(charity) and fidelity (faith) (Mt 23:23). We all hope that we have complied with these
requirements for gaining eternal life. But we should also fear that we may be found wanting.
Even if we can claim obedience to the commandments like the rich man, or at least recognition
of good and evil to confess our failings, we still must the pass the test of charity or love. We
usually equate one who is rich with either wealth (accuмulated assets) or income (earnings). It
is easy to claim that we are not wealthy by comparing ourselves to others with more wealth than
us. However, we should fear that God’s standards may differ. Some begin to point fingers at
those in the upper 1% or 10% of these measures until they learn that they are included in them.
One only needed to make $32,400 per year to enter this top 1% stratum of income in 2018.
Ninety-nine percent (99%) of the world made less than this amount.36 A person needs only
$4,210 in net assets (total assets minus total liabilities or debts) to be in the wealthiest half of all
persons in 2018, or $93,170 to be included in the top 10% of all persons in the world.37 Perhaps
this is why those who humbly fear the Lord did not see their virtue at the last judgment (Mt
25:38-40), while those without fear of the Lord are surprised at their failure (Mt 25:44-45).
Hope is good, but fear is better.

John Carberry is the author of Parables: Catholic Apologetics Through Sacred Scripture (2003)
and Sacraments: Signs, Symbols and Significance (2023).

“The Scripture quotations contained herein are from the New Revised Standard Version Bible, copyright, 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used by permission. All rights reserved.”

1 Aquinas, Thomas, Summa Theologica, II, I, Q40, A1 & II, II, Q 17, A1. CCC, 2657.
2 Aquinas, Thomas, Summa Theologica, II, II, Q17, A2C. CCC, 1817-1821, 1843 & 2090.
3 CCC, 410.
4 John Paul II, “The Mystery of the Body’s Redemption” (7/21/1982), Theology of the Body, p. 299.
5 John Paul II, Catechesi Tradendae, 60.
6 Benedict XVI, Deus Caritas Est (God is Love), 39.
7 Francis, Lumen Fidei (On the Light of Faith), 57.
8 Benedict XVI, Spe Salvi (Saved Through Hope).
9 Benedict XVI, Spe Salvi (Saved Through Hope), 2.
10 Benedict XVI, Spe Salvi (Saved Through Hope), 4.
11 Benedict XVI, Spe Salvi (Saved Through Hope), 5.
12 Benedict XVI, Spe Salvi (Saved Through Hope), 5.
13 Benedict XVI, Spe Salvi (Saved Through Hope), 8.
14 Benedict XVI, Spe Salvi (Saved Through Hope), 10.
15 Benedict XVI, Spe Salvi (Saved Through Hope), 11.
16 Benedict XVI, Spe Salvi (Saved Through Hope), 12.
17 Benedict XVI, Spe Salvi (Saved Through Hope), 22.
18 Benedict XVI, Spe Salvi (Saved Through Hope), 23.
19 Benedict XVI, Spe Salvi (Saved Through Hope), 27. CCC, 1937-1938 & 1946-1947.
20 Benedict XVI, Spe Salvi (Saved Through Hope), 35.
21 Benedict XVI, Spe Salvi (Saved Through Hope), 36. CCC, 1832.
22 Aquinas, Thomas, Summa Theologica, II, I, Q41, A4 & II, II, Q19, A1.
23 Aquinas, Thomas, Summa Theologica, II, I, Q42, A1 & III Supplement, Q97, A1C.
24 Aquinas, Thomas, Summa Theologica, II, II, Q19, A7.
25 Aquinas, Thomas, Summa Theologica, II, II, Q19, A2.
26 Aquinas, Thomas, Summa Theologica, II, II, Q14, A2 & Q21, A3& A4.
27 Aquinas, Thomas, Summa Theologica, III Supplement, Q97, A2C.
28 Aquinas, Thomas, Summa Theologica, II, II, Q19, A9.
29 CCC, 2110-2117 & 2135-2138.
30 CCC, 2113 & 2244.
31 Aquinas, Thomas, The Summa Theologica, II, I, Q112, A5. Francis, Fratelli Tutti (Brothers, All), 281.
32 CCC, 668. Benedict XVI, Jesus of Nazareth, Part Two, Holy Week, p. 290.
33 CCC, 2784.
34 Aquinas, Thomas, Summa Theologica, III, Q7, A6.
35 Aquinas, Thomas, Summa Theologica, III, Q15, A7.
36 Investopedia, Are You in the Top One Percent in the World?
https://www.investopedia.com/articles/personal-finance/050615/are-you-top-one-percent-world.asp
Downloaded 8/9/2019
37 Credit Suisse Ag Research Institute, Global Wealth Report 2018 (Zurich, Switzerland, Credit Suisse Research Institute, 2018), p. 8.