Catholic Candle note: The article below is part eighteen of the study of the Choleric temperament. Here are links to the first seventeen parts:

1. Part I: Beginning our Study of the Choleric Temperament: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/
   

2. Part II: A general overview of the weaknesses of the Choleric Temperament: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/
   

3. Part III: A consideration of the pride of the Choleric Temperament: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/
   

4. Part IV: A general discussion of anger as a passion – in order to establish a foundation for studying anger in the Choleric Temperament: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/
   

5. Part V: Concerning the motivations for anger: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/
   

6. Part VI: Concerning what anger does to the body: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/
   

7. Part VII: Explaining when anger is sinful: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/
   

8. Part VIII: Explaining how being slighted provokes anger: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/
   

9. Part IX: Explaining how anger turns into the sin of holding a grudge: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/
   

10. Part X: Recommendations to help cholerics to overcome pride: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/
    

11. Part XI: Explaining how a person sins by not using his reason: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/
    

12. Part XII: Explaining some reasons why a choleric does not use his reason properly: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/
    

13. Part XIII: Explaining why the choleric fears to use his reason well: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/
    

14. Part XIV: Explaining generally how Satan targets our fallen and weakened intellects: https://catholiccandle.org/2025/09/24/lesson-49-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xiv/

15. Part XV: Explaining the passions in general, to lay the foundation for our consideration of the passion of fear: https://catholiccandle.org/2025/10/26/3050/

16. Part XVI: Explaining fear as a passion: https://catholiccandle.org/2025/11/25/lesson-51-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvi/

17. Part XVII: Explaining how fear works in the soul and influences all of the temperaments: https://catholiccandle.org/2025/12/29/lesson-52-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvii/

18. Part XVIII: Explaining how pain and death are objects of fear for persons of any temperament: https://catholiccandle.org/2026/01/26/lesson-53-temperaments-choleric-temperament-pain-and-death-are-objects-of-fearf-any-temperament/

    
    

Mary’s School of Sanctity

Lesson #54 – About the Temperaments Part XIX – Considering Whether Sin Is an Object of Fear for All Temperaments

Note: When referring to a person with a choleric temperament in this article we simply will label him as a choleric.

Let us continue our investigation of the objects of fear. St. Thomas addresses the question, Whether the Evil of Sin Is an Object of Fear?

In order to answer this question, St. Thomas explains two important aspects.

1. That fear comes from an extrinsic evil (that is, an evil that lies outside of a man).
   

2. Comparing pain and sorrow on one hand, to fear on the other hand.

The First Aspect

St. Thomas tells us that the object of fear is some future evil which is arduous and not to be easily avoided. Fear results in us considering some future evil which is outside of us.

Now that we have examined the types of fear, let us join St. Thomas in the next appropriate thing to ponder, namely, the object of fear. St. Thomas teaches that “from this, we may gather that whatever is entirely subject to our power and will, is not an object of fear. Nothing gives rise to fear save what is due to an external cause.”¹

However, the human will is the proper cause of the evil of sin: (because sin is voluntary, requiring that the will consents to what is contrary to reason). Consequently, the evil of sin, properly speaking, is not an object of fear because the will could say “no” to the sin which is the subject of the temptation.²

But the human will may be inclined to sin through an extrinsic cause having a strong “pull” on him. For instance, a man may be afraid to be lured into sin by dwelling in the company of wicked men.

Yet, in this case, the man fears being led astray rather than the sin considered in its proper nature, that is, as his voluntary act. So, we see that voluntary acts are not objects of fear to a man.

The Second Aspect

St. Thomas explains to us that both sorrow and fear regard evil. Sorrow is about an evil which is now present, and fear concerns a future evil. Sorrow is in the concupiscible power so it regards evil absolutely, whether it be great or small. On the other hand, fear is in the irascible part and regards evil to the extent that it is arduous or difficult. But plainly, an evil loses this character of difficulty when it is subject to our will and choice. Consequently, only those things which we consider to be difficult for us would make us fear that they will come to us.

With St. Thomas having explained these two aspects to us, we see that strictly speaking, the evil of sin is not a subject of fear.³

Two Additional Questions Concerning the Objects of Fear

St. Thomas raises two other questions which we should discuss briefly. They are:

• Whether Sudden Things Are Especially Feared? and
  

• Whether Those Things are More Feared for Which There is no Remedy?
  

Whether Sudden Things Are Especially Feared?

As St. Thomas has taught us, the object of fear is an imminent evil, which can be repelled, but with difficulty.

This fear can be due to one of two causes:

1. The greatness of the evil; and/or
   

2. The weakness of him who fears.

Yet, the unwontedness and suddenness of an evil increases both of these causes. Firstly, suddenness helps the imminent evil to seem greater. “Because [as St. Thomas explains] all material things, whether good or evil, the more we consider them, the smaller they seem .… Fear of a future evil is diminished by thinking about it beforehand”⁴

This is why Our Lord told his apostles ahead of time about the hatred and persecution of the world which they would suffer in the future. Knowing ahead of time would dimmish their fear:

These things have I spoken to you, that you may not be scandalized. They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you, will think that he doth a service to God. And these things will they do to you; because they have not known the Father, nor me. But these things I have told you, that when the hour shall come, you may remember that I told you of them.

St. John’s Gospel, 16:1-4 (emphasis added).

Secondly, unwontedness and suddenness increase the weakness of him who fears, in so far as they deprive him of the remedies with which he might otherwise provide himself to forestall the coming evil, were the evil not taking him by surprise.⁵

St. Thomas says that although, overall, the above is true (viz., that suddenness increases fear), there may be some circumstances in which the greatness of some evil inspires greater fear through being much thought about.⁶

Are Those Things More Feared for Which There Is No Remedy?

In his answer to this question, St. Thomas explains that since the object of fear is evil, whatever tends to increase the evil brings about an increase in fear. Evil is increased not only based on the nature of the evil itself but also in respect of particular circumstances.⁷

It is very interesting to note what St. Thomas tells us about how circumstances increase our fear:

Of that of all the circumstances, longlastingness, or even everlastingness, seems to have the greatest bearing on the increase of evil. Because things that exist in time are measured, in a way, according to the duration of time: wherefore if it be an evil to suffer something for a certain length of time, we should reckon the evil doubled, if it be suffered for twice that length of time. And accordingly, to suffer the same thing for an infinite length of time, i.e. forever, implies, so to speak, an infinite increase.⁸ However, those evils which, after they have come, cannot be remedied at all, or at least not easily, are considered as lasting forever or for a long time: for which reason they inspire the greatest fear.⁹

St. Thomas is speaking here of the kind of remedy for a future evil by which it is warded off from coming. He has already explained how, when this type of remedy is removed, then one gives up hope and so here he is referring to the kind of remedy by which a present evil is removed.

St. Thomas also addresses the circumstance that even when one is speaking of death as a thing in which there is no escape, we recognize the fact that we do not fear death from the perspective that death doesn’t threaten us from near but only from afar, and it is for this reason we do not fear it.

Some Spiritual Applications of These Principles

There are many practical applications to draw from this study of fear that we have undertaken. In future lessons, after we study St. Thomas’s teaching concerning the causes of fear and the effects of fear, then we will have the foundation we need to be able to consider better how the principles apply to our spiritual life. But let us here note a few initial fruits of the principles we have learned so far.

It is very interesting to note, based on the explanation of St. Thomas (given above), how Our Lord, in His Providential care and mercy for us warns us about the everlastingness of hell’s punishment because He knows that we humans fear something more when it lasts forever. We Catholics see a connection here to the evil/malice of sin: Because sin is an infinite offense against the all-good, all-loveable God. Thus, Our Lord warns us about the eternal punishment due to sin in order to help us to hate sin and to avoid it.¹⁰

The Lord knows how weak we are. He knows that a filial love and filial fear of Him don’t come easy for us, and that this fear takes great effort for us (and of course, doesn’t come without His grace). So, God starts by inspiring servile fear in us, that is, fear of punishment because this is easier for us to understand.

In a future lesson we will discuss servile fear and filial fear in more detail. Suffice it to say for now that filial fear, based on love of God, is the fear of displeasing God. Filial fear is more perfecting than simply fearing God because we fear His just punishments. One has a tremendously happier and easier time working out his salvation when moved by filial fear. This is because filial fear is based on love and love builds true friendship. Friendship makes sacrifice and duties to be done with joy and generosity. When one loves and performs deeds and works out of love for another, then these deeds, works, and sacrifices are not so painful because our hearts desire to show that we love and care. The heart longs to do something for the beloved in order to prove one’s love to his beloved.

A Preview…

In our upcoming lessons we will study the causes of fear and the effects of fear. With a proper understanding of these, we will be able to see how God wants us to use this passion (viz., fear) to serve Him well.

Catholic Candle note: The article below is part eighteen of the study of the Choleric temperament. Here are links to the first seventeen parts:

1. Part I: Beginning our Study of the Choleric Temperament: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/
   

2. Part II: A general overview of the weaknesses of the Choleric Temperament: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/
   

3. Part III: A consideration of the pride of the Choleric Temperament: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/
   

4. Part IV: A general discussion of anger as a passion – in order to establish a foundation for studying anger in the Choleric Temperament: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/
   

5. Part V: Concerning the motivations for anger: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/
   

6. Part VI: Concerning what anger does to the body: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/
   

7. Part VII: Explaining when anger is sinful: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/
   

8. Part VIII: Explaining how being slighted provokes anger: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/
   

9. Part IX: Explaining how anger turns into the sin of holding a grudge: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/
   

10. Part X: Recommendations to help cholerics to overcome pride: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/
    

11. Part XI: Explaining how a person sins by not using his reason: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/
    

12. Part XII: Explaining some reasons why a choleric does not use his reason properly: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/
    

13. Part XIII: Explaining why the choleric fears to use his reason well: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/
    

14. Part XIV: Explaining generally how Satan targets our fallen and weakened intellects: https://catholiccandle.org/2025/09/24/lesson-49-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xiv/

15. Part XV: Explaining the passions in general, to lay the foundation for our consideration of the passion of fear: https://catholiccandle.org/2025/10/26/3050/

16. Part XVI: Explaining fear as a passion: https://catholiccandle.org/2025/11/25/lesson-51-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvi/

17. Part XVII: Explaining how fear works in the soul and influences all of the temperaments: https://catholiccandle.org/2025/12/29/lesson-52-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvii/
    

Mary’s School of Sanctity

Lesson #53 About the Temperaments Part XVIII – Explaining how Pain and Death Are Objects of Fear for Persons of Any Temperament

Note: When referring to a person with a choleric temperament in this article we simply will refer to him as a choleric.

In our last lesson we saw how St. Thomas sets forth the way in which fear works in the soul. We saw that there are three appetitive powers in the soul and how each of these powers is used for the general purpose of pursuing something good (or what appears to be good) and avoiding something evil (or what appears to be evil).

Now let us consider the evil that St. Thomas calls an evil of nature – viz., things that cause pain and/or death and also why it is that man fears these.

St. Thomas quotes the great Philosopher Aristotle, who teaches that “fear is caused by the imagination of a future evil which is either corruptive or painful.”¹

St. Thomas Explains What It Means for Something to be an Evil of Nature

St. Thomas teaches that, just as a painful evil is that which is contrary to the will, so similarly a corruptive evil is that which is contrary to nature. This latter evil is properly described as “an evil of nature” because it is opposed to our nature. Just as evil is the absence of a good that something should have, so likewise an evil of nature is the absence of a good that belongs to nature. In this we see that an evil of nature can be the object of fear because it is the absence of something good which belongs to nature.

The evil of nature can arise from either a natural cause or a non-natural cause:

• When it comes from a natural cause it is called an evil of nature not only from the deprivation of a good of nature, but also because this evil is an effect of nature, such as natural death and other like defects.

• The evil of nature can arise from a non-natural cause, such as violent death inflicted by an assailant.

In either case the evil of nature is feared to a certain extent, and to a certain extent it is not feared.

For since fear arises from the imagination of future evil, as Aristotle explains,² whatever removes our imagining of this future evil, removes the fear also. Moreover, if we reflect, we see that there are two ways that a future evil might not be feared – either because it is not considered as an evil or because it is not considered as future:

1. Because it is remote and far off: for, on account of such distance, a thing is considered as though it were not to be. Hence we either do not fear it, or fear it but little; for, as Aristotle teaches³, we do not fear things that are very far off. This explains why so many people, e.g., most young people, do not fear death or think about it. They know that they will die but death appears to them to be far off so they do not think about it or fear it.
   

2. A future evil is considered as though it is present (not future) and thus, as being inevitable and not escapable. As an example of this, Aristotle teaches⁴ that those who are already on the scaffold, are not afraid because they are on the very point of a death from which there is no escape. This is because, in order that a man be afraid, there must be some hope of escape for him. If there is no hope of escape, the man has sorrow but not fear.

Consequently, evil of nature is not feared if it be not apprehended as something in the future. But if the evil of nature (that is corruptive) be understood as being near at hand, and yet with some hope of escape, then it will be feared.⁵

Some Further Considerations from St. Thomas

St. Thomas adds that sometimes the evil of nature is an effect of nature and the man cannot avoid it. However, he might try to delay that evil as long as possible. Thus, a man might seek advice and consider how he can defer death and avoid it as long as possible. However, when death does not seem to be near at hand, one does not fear it or consider how to avoid it.

Death and other defects of nature are the effects of the human nature that we have in common. Yet the individual nature rebels against them as far as it can. Accordingly, from the inclination of nature there arises pain and sorrow for such like evils, when present. There arises fear when these evils are imagined in the foreseeable future.⁶

Further reflection: Of course, it is appropriate to fear death especially in the aspect that with death, we will face our Divine Judge and have to render an account of our lives. This is especially true when we are ill-prepared to obtain a favorable judgment from Him. But, if we focus our efforts on pleasing God and living a just life, then we will be able to foster a filial fear of God and not merely the servile fear of facing God’s just punishments.

A Preview …

In our next lesson, we will continue our study of the objects of fear. We will discuss St. Thomas’s explanation of the next aspect of fear, viz., Whether the Evil of Sin Is an Object of Fear. In that discussion St. Thomas makes the important distinction between pain and sorrow on one hand and fear on the other hand. At that point, we will be able to make some practical applications for the spiritual life.

Catholic Candle note: The article below is part seventeen of the study of the Choleric temperament. The first sixteen parts can be found here:

1. Mary’s School of Sanctity – Lesson #36: About the Temperaments – Beginning our Study of the Choleric Temperament – Part I: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/
   

2. Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament– Part II: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/
   

3. Mary’s School of Sanctity – Lesson #38: About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat – Part III: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/
   

4. Mary’s School of Sanctity – Lesson #39: About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/
   

5. Mary’s School of Sanctity – Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat – Part V: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/
   

6. Mary’s School of Sanctity – Lesson #41: About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/
   

7. Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/
   

8. Mary’s School of Sanctity — Lesson #43: About the Temperaments –Continuing Our Study of the Choleric Temperament — Their Spiritual Combat Part VIII: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/
   

9. Mary’s School of Sanctity – Lesson #44: About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/
   

10. Mary’s School of Sanctity – Lesson #45: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part X: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/
    

11. Mary’s School of Sanctity – Lesson #46: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’ Spiritual Combat – Part XI: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/
    

12. Mary’s School of Sanctity – Lesson #47: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XII: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/
    

13. Mary’s School of Sanctity – Lesson #48: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIII: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/
    

14. Mary’s School of Sanctity — Lesson #49: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIV: https://catholiccandle.org/2025/09/24/lesson-49-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xiv/

15. Mary’s School of Sanctity — Lesson #50: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XV: https://catholiccandle.org/2025/10/26/3050/

16. Mary’s School of Sanctity — Lesson #51: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’ Spiritual Combat Part XVI: https://catholiccandle.org/2025/11/25/lesson-51-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvi/
    

Mary’s School of Sanctity

Lesson #52 – About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XVII: the Objects of Fear¹

Note: In this article, when referring to a person with a choleric temperament, we will simply refer to him as a “choleric”.

Now that we have examined the types of fear,² let’s now consider with St. Thomas the object of fear – which logically comes next. The object of fear is simply what we fear. But there is a lot to be said about this!

Humans of all temperaments are afflicted with fear. All of us have felt fear. But have we ever stopped to ponder deeply what it is that we fear? Again we have the blessing of St. Thomas’ guidance when answering this question.

St. Thomas probes all subjects deeply and takes each one to its foundation, so when inquiring about the object of fear he begins by asking the question, Whether the Object of Fear is Good or Evil?

As always, St. Thomas examines this question humbly and methodically. He does not assume that the great thinkers who preceded him cannot help him with the inquiry. As with other inquiries, St. Thomas searches what the Fathers and Doctors of the Church teach on this question.

First, he informs us that St. John Damascene, Doctor of the Church, teaches that, “Fear is of a future evil.”³

St. Thomas explains how fear works in the soul

St. Thomas explains that fear is a movement of the appetitive power. By “appetitive power”, he means the power of the soul by which it desires.

There are three types of appetitive powers:

• The natural appetite – which seeks what is suitable according to nature. An example of this is a tree naturally seeking the sunlight and so a tree which is always in the deep shade of other trees will grow sideways in order to obtain un-shaded sunlight;
  

• The sensitive appetite – which seeks what is desirable in relation to the power of sensation of a man’s (or other animal’s) soul. One example of a sensitive appetite is an animal’s hunger for food; and
  

• The intellectual (or rational) appetite – otherwise known as the will. This appetite desires the good known by the intellect in a way analogous to the sensitive appetite desiring the good which is sensed by man or another animal.

St. Thomas explains what is involved with this appetitive movement in the soul. Here are his words:

It belongs to this [viz., appetitive] power to:

• Pursue the good. Consequently, whatever movement of the appetitive power that implies pursuit, has some good for its object; and
  

• Avoid the evil. Consequently, whatever movement implies avoidance, has, for its object, some evil.

However, fear can regard good also, in so far as referable to evil. This can be in two ways.

1. Inasmuch as an evil causes privation of a good. A thing is evil from the very fact that the evil thing is a privation of some good. Wherefore, since evil is shunned because it is evil, it follows that evil is shunned because it deprives a person of a good that one pursues through love. St. Augustine explains that there is no cause for fear except the loss of a good that we love; and
   

2. Good can be related to evil as its cause in a way: viz., in so far as some good can, by its power, bring harm to another good that we love. And so, fear regards things in two ways, namely,

1. The evil from which it shrinks; and

2. That good which by its power can inflict that evil [on us]. In this way God is feared by man [although God is All-Good], inasmuch as He can inflict punishment, spiritual or corporal. In this way, too, we fear the power of man; especially when the power of the man has been thwarted, or when the power of the man is unjust because then that power is more likely to do us harm.

In like manner one fears a person who is over him or that has the power to do him harm. Thus, a man fears another who knows him to be guilty of a crime, lest he reveal the crime to others.⁴

Therefore, we can see that the passion of fear is a good thing when it is used properly – when we fear the appropriate things, e.g., when we fear sin or anything that displeases God, and when we fear something else which is truly harmful and so this fear can help us to avoid the evil. By contrast, when we fear inordinately, that is, irrationally in any way, then we are not using fear as God intended.

We must remember that God created the passions in us and they are good. But we must use fear (and the other passions) correctly because fear (and all things created by God) can be abused, resulting in sin and chaos in our lives.

If we reflect well, we see that there are many things that we are accustomed to fear. But we must learn to distinguish – by using our reason – exactly what is appropriate for us to fear and what is not.

A Preview …

In our next lesson we will continue our study of the objects of fear. We will discuss what St. Thomas calls the evil of nature – viz., things that cause pain and/or death, and how it is that man fears these. We will also make some practical considerations concerning how we should handle our fears.

Catholic Candle note: The article below is part sixteen of the study of the Choleric temperament. The first fifteen parts can be found here:

1. Mary’s School of Sanctity – Lesson #36: About the Temperaments – Beginning our Study of the Choleric Temperament – Part I: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/
   

2. Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament– Part II: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/
   

3. Mary’s School of Sanctity – Lesson #38: About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat – Part III:: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/
   

4. Mary’s School of Sanctity – Lesson #39: About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/
   

5. Mary’s School of Sanctity – Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat – Part V: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/
   

6. Mary’s School of Sanctity – Lesson #41: About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/
   

7. Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/
   

8. Mary’s School of Sanctity — Lesson #43: About the Temperaments –Continuing Our Study of the Choleric Temperament — Their Spiritual Combat Part VIII: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/
   

9. Mary’s School of Sanctity – Lesson #44: About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/
   

10. Mary’s School of Sanctity – Lesson #45: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part X: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/
    

11. Mary’s School of Sanctity – Lesson #46: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’ Spiritual Combat – Part XI: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/
    

12. Mary’s School of Sanctity – Lesson #47: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XII: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/
    

13. Mary’s School of Sanctity – Lesson #48: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIII: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/
    

14. Mary’s School of Sanctity — Lesson #49: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIV: https://catholiccandle.org/2025/09/24/lesson-49-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xiv/

15. Mary’s School of Sanctity — Lesson #50: About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XV: https://catholiccandle.org/2025/10/26/3050/
    

Mary’s School of Sanctity

Lesson #51: About the Temperaments –
Continuing Our Study of the Choleric Temperament –
The Cholerics’ Spiritual Combat Part XVI

Note: When referring to a person with a choleric temperament in this article, we simply will call him a choleric.

In our last lesson we explained the basics about the passions and how they work in the soul. With this preparation finished, we now begin our look at the passion of fear in particular.

Using St. Thomas Aquinas as Our Guide

Because St. Thomas is so thorough in his treatment of everything, he is called the Doctor Communis, that is, the Common Doctor of the Church, because he is the one, most of all, to guide and instruct us in anything.¹ We will let St. Thomas, greatest Doctor of the Church, be our guide in our study. It is very valuable to look at St. Thomas’s explanation because he shows us so clearly how we are affected by our passions – in this case, by fear.

Where do we begin?

First, after showing that fear is indeed a passion in the soul (as we saw in our last lesson), St. Thomas then addresses two important questions, “Whether Fear is a Special Passion?” and “Whether There is a Natural Fear?

To the first question he answers simply that, yes, fear is a special passion – and explains why this is true. Here are his words:

The passions of the soul derive their species² from their objects; hence, that is a special passion which has a special object. However, fear has a special object, as hope has. For just as the object of hope is a future good, difficult but possible to obtain, so the object of fear is a future evil, difficult and irresistible. Consequently, fear is a special passion of the soul.³

To the second question (Whether There is a Natural Fear), St. Thomas begins by having us first understand what he means by the word “natural” in this context. Summarizing St. Thomas, movements can be called natural in two ways:

1. A movement is said to be natural simply speaking when the movement occurs without the involvement of the senses or the intellect. Some examples of this are the movement of fire which naturally inclines upward, the movement of a stone which tends to fall downward, and nutritive powers of animals and plants which tend to growth and life.
   

2. A movement is also said to be natural when nature inclines in a certain direction but man (or a different animal) does not move invariably. Such movement involves the senses or the intellect. St. Thomas remarks, “In this way, even the acts of the apprehensive power, such as understanding, feeling, and remembering, as well as the movements of the animal appetite, are sometimes said to be natural.”⁴

In this quote St. Thomas is acknowledging the fact that animals and man both have an animal nature. However, St. Thomas makes an important distinction that, for irrational animals, God put in them the ability to act in an ordered, reasonable way, and this is called instinct. By contrast, God created man to want the good and created man to use his reason to seek the good. Nevertheless, man is able to delude himself about what is good and in this way, St. Thomas tells us, that man is able to pursue the apparent good instead of the true good. So, for example, a tired student is able to pursue the apparent good of sleeping longer in the morning instead of the true good of attending class.

In a future article, we will discuss man’s ability to deceive himself. We will discuss this later, as we proceed with our study of the temperaments in general and in our focus on how fear affects each of the temperaments.

With these basic concepts in mind, let us now turn to St. Thomas’ division of the types of fear and apply them to the temperaments with a special focus on how fear hinders the intellectual life of the soul.

The Types of Fear

St. Thomas divides fear into six kinds. Here are his words:

Fear regards a future evil which surpasses the power of him who fears, so that it is irresistible. However, 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.

1. First, there is the toil that burdens his nature: and hence arises laziness, as when he shrinks from work for fear of too much toil.

2. Second, there is the disgrace which damages him in the opinion of others. And thus:
   

   1. If disgrace is feared in a deed that is yet to be done, there is shamefacedness;
      

   2. If, however, it be in 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.

1. First by reason of 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.
   

2. Second, by reason of its being unwonted;⁵ 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.
   

3. Third, by reason of its being unforeseen; thus, future misfortunes are feared, and fear of this kind is called anxiety.⁶
   

Some Considerations Regarding the Kinds of Fear Listed and Some Practical Applications

When St. Thomas is speaking of laziness here, he is referring to a man recoiling from the “toil of external work.” This pertains to a person who fears excessive toil. Anyone of any temperament could have this fear. This kind of person does not want to work but rather seeks to have fun or be idle. Of course, there are degrees of this kind of fear. In the worst case scenario, this fear prevents someone from being able to function in society and in his life. This displeases God very much.

We will discuss the various aspects of fear as we proceed with our investigation. In our study of the temperaments, one crucial thing to remember is that, in all of the difficulties people face, God expects man to use his reason to deal with all of his dilemmas. Indeed, when a person uses his reason properly – including when he forces himself to step back to consider his situation – then there is no problem that he cannot solve the way God wishes.

Shamefacedness is the fear of a base action.⁷ In other words, one anticipates that if he were to act in a low or base manner, he would bring embarrassment upon himself. If one uses shamefacedness properly, he would avoid doing bad deeds.

On the other hand, as St. Thomas explained above, when one does not think ahead concerning the consequences of an action, he is not using shamefacedness and is “leaping” into a bad deed. Then afterwards, he has the shame of having done the disgraceful deed. St. Thomas tells us here that shame is a kind of fear because a person fears that the past deed will be the occasion of future reproach or disgrace.

The amazement and stupor that St. Thomas is speaking about here are in regard to evil. Here are his words.

Not every amazement and stupor are species of fear, but that amazement which is caused by a great evil, and that stupor which arises from an unwonted evil. Or else we may say that, just as laziness shrinks from the toil of external work, so amazement and stupor shrink from the difficulty of considering a great and unwonted thing, whether good or evil: so that amazement and stupor stand in relation to the act of the intellect, as laziness does to external work.⁸

Here we find how St. Thomas aptly describes the fear of intellectual effort that affects so many people of all temperaments. We had discussed how the choleric who has bad will does not make the necessary efforts to think. One reason for this is because he does not want to take the time necessary to do a good job (by thinking carefully). Yet, the underlying cause is his fear of the mental toil. If he were to build the habit of thinking carefully, then he would no longer fear the effort required. As we will see in future articles, it is not only cholerics that fear intellectual efforts.

The devil certainly does not want anyone to enjoy using his highest faculty, viz., his intellect. Thus, the devil has been tempting man from the time of Adam’s fall until now, to believe that thinking is too hard. Of course, we must counteract this wretched falsehood of the devil and do everything we can to promote careful thinking in ourselves and in others and foster the further development of our minds.

One more consequence of the devil dissuading a person from thinking deeply and carefully about high truths is that he misses a valuable opportunity for humility through considering how ignorant he is, and comparing the little he knows to all the high and wonderful truths that there are to learn. God and His creation are marvelous and should fill us with a sense of awe! We could never learn enough to completely satisfy our natural thirst for knowledge! Therefore, thinking well promotes humility because we can better assess our limitations objectively. This is one reason why Satan does not want humans to think!

Anxiety is the last type of fear mentioned above. This fear certainly wreaks havoc on many fronts in our lives. Countless examples could be found of things that cause man anxiety. There is so much talk of stress in our lives but we rarely consider how our trusting dependence on God is a key remedy to all stress.⁹ This anxiety also has a direct connection to the concept of thinking deeply (discussed above). When one thinks carefully, he can be more objective in assessing his circumstances and is therefore less prone to anxiety and worry.

Something to Keep in Mind

So as we said in our last lesson, the passions are not bad in themselves. However, they must be used properly. Here we can see that fear in itself is a very important passion and when used well, it helps the moral life, and hence the spiritual life of a man.

A Preview… In our next lesson we will begin considering the Objects of Fear and will apply our understanding of fear to the temperaments.

Catholic Candle note: The article immediately below is part thirteen of the study of the Choleric temperament. The first twelve parts can be found here:

1. Mary’s School of Sanctity – Lesson #36: About the Temperaments – Beginning our Study of the Choleric Temperament – Part I: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/
   

2. Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament– Part II: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/
   

3. Mary’s School of Sanctity – Lesson #38 — About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat – Part III:: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/
   

4. Mary’s School of Sanctity – Lesson #39 About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/
   

5. Mary’s School of Sanctity – Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat – Part V: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/
   

6. Mary’s School of Sanctity – Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/
   

7. Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/
   

8. Mary’s School of Sanctity — Lesson #43 About the Temperaments –Continuing Our Study of the Choleric Temperament — Their Spiritual Combat Part VIII: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/
   

9. Mary’s School of Sanctity – Lesson #44 About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/
   

10. Mary’s School of Sanctity – Lesson #45 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part X: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/
    

11. Mary’s School of Sanctity – Lesson #46 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’ Spiritual Combat – Part XI: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/
    

12. Mary’s School of Sanctity – Lesson #47 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XII: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/
    

13. Mary’s School of Sanctity – Lesson #48 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIII: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/

    
    

14. Mary’s School of Sanctity — Lesson #49 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIV: https://catholiccandle.org/2025/09/24/lesson-49-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xiv/

Mary’s School of Sanctity

Lesson #50 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XV

Note: In this article, when referring to a person with a choleric temperament we simply will call him a “choleric”.

In our last lesson, we considered how we are all affected by the wounds of Original Sin and, in addition to this, we have our own personal inclinations and disinclinations which arise from our genetic (material, bodily) dispositions. We saw that one could have a natural disinclination to think deeply and how, ultimately, this disinclination stems back to the passion of fear.

The Passions Influence Us

We know that the passions are part of our human nature. We know that we all have them. In general, the passions work in our souls in the same way. However, what is unique to each of us is the strength of those passions and the particular ones which influence us most. We might not notice how each person, with his own particular temperament, has his own propensities and, therefore, his own unique battle to fight in order to train and discipline his passions to conform to his reason.

As we consider the four temperaments, one crucial aspect of our investigation is to understand how the passions are involved in the way people behave. Because we want to better understand how the passion of fear, in particular, affects each temperament, we first consider, more generally, what a passion is. Then, with this foundation, we will be better able to understand the role of the passion of fear in our lives. Thus, in this lesson we will discuss what, in general, a passion is and then look at the two types of passions, namely the concupiscible and the irascible.

What a Passion Is

St. Thomas Aquinas, the greatest doctor of the Church, treats the passions thoroughly. He begins by explaining the meaning of the word “passion” itself. St. Thomas explains that a passion is a type of receiving or “suffering”. One way that the word “passion” is used is to receive something that is a perfection of the receiver and this perfection (which is received) does not replace anything that had previously been present in the receiver; the second way passion is used it to receive something better, which is an improvement – replacing something worse than what is received; and the third and most proper way “passion” is used is to receive something worse which is a “downgrade” compared to that better thing which is replaced. Here are St. Thomas’ words:

The word passion is used in three ways:

First, in a general way, according as whatever receives anything is passive, even though nothing is taken from the receiver. Thus, we may say that the air is passive when it [viz., the air] is lit up. But this is to be perfected rather than to be passive.

Secondly, the word passive is employed in its proper sense, when something is received, while something else is taken away: and this happens in two ways.

1. For sometimes that which is lost is unsuitable to the thing: thus, when an animal’s body is healed, the body is said to be passive because it receives health, and loses sickness.
   

2. At other times the contrary occurs: thus, “to ail” is to be passive; because the ailment is received and health is lost. And here we have passion most properly. For a thing is said to be passive from its being drawn to the agent: and when a thing recedes from what is suitable to the receiver, then especially does it appear to be drawn to something else. Moreover, in De Generatione, Bk 1, ch.3 318b2, it is stated when a more excellent thing is generated from a less excellent thing, we have generation simply, and corruption in a particular respect: whereas the reverse is the case, when from a more excellent thing, a less excellent thing is generated. [That is, when a less excellent thing is generated, then this is corruption simply speaking and is generation in a particular respect.]

In these three ways it happens that passions are in the soul. For in the sense of mere reception [viz., the first meaning St. Thomas gives above], we speak of “feeling and understanding as being a kind of passion” (De Anima Bk1, ch.5 410a25). But passion, accompanied by the loss of something, is only in respect of a bodily transmutation [viz., a physical change occurring in the body]; wherefore passion properly so called cannot be in the soul, save accidentally, in so far as the composite¹ is passive. But here again we find a difference; because when this transmutation is for the worse, it [the transmutation] has more of the nature of a passion, than when it [the transmutation] is for the better: hence sorrow is more properly a passion than joy.²

Next, St. Thomas gives us St. John Damascene’s definition of passion.

Passion is a movement of the sensitive appetite when we imagine good or evil; in other words, passion is a movement of the irrational [part of the] soul, when we think of good or evil.”³

Where Do We Find the Passions? Are They in Our Bodies (In Our Sensible Part)? Or in Our Souls (the Will)?

St. Thomas answers these questions in the following words:

[P]assion is properly to be found where there is corporeal transmutation [viz., physical change]. This corporeal transmutation is found in the act of the sensitive appetite [desire], and is not only spiritual, as in the sensitive apprehension [understanding through our senses], but also natural.

Now there is no need for corporeal transmutation in the act of the intellectual appetite [i.e., the will – N.B. “appetite” is another word for “desire”]: because this appetite is not exercised by means of a corporeal organ. It is therefore evident that passion is more properly in the act of the sensitive appetite, than in that of the intellectual appetite; and this is again evident from the definitions of Damascene quoted in the sed contra [above].⁴

Looking at the Two Classes of Passions that We Possess

St. Thomas explains that there are two groups of passions – the concupiscible and the irascible. Here are his words:

The acts of different powers differ in species [that is in kind]; for instance, to see, and to hear. But the irascible and the concupiscible are two powers, into which the sensitive appetite is divided, as was said [earlier in the Summa, in Ia, Q.81, a.2]. Therefore, since the passions are movements of the sensitive appetite, as stated in Q.22, a.3, the passions of the irascible faculty are specifically distinct from those of the concupiscible part.⁵ …

[T]he passions of the irascible part differ in species from those of the concupiscible faculty. For since the different powers have different objects, the passions of different powers must, of necessity, be referred to different objects.

In order, therefore, to discern which passions are in the irascible, and which are in the concupiscible, we must take the object of each of these powers. As was stated above [in Ia, Q.81, a.2], the object of the concupiscible power is sensible good or evil [simply apprehended as such], which causes pleasure or pain. But, since the soul must, of necessity, experience difficulty or struggle at times, in acquiring some such good, or in avoiding some such evil, in so far as such good or evil is more than our animal nature can easily acquire or avoid; therefore, this good or evil itself, inasmuch as it is of an arduous or difficult nature, is the object of the irascible faculty. Therefore, whatever passions consider good or evil absolutely, belong to the concupiscible power; for instance, joy, sorrow, love, hatred, and such like: whereas those passions which consider good or bad, as arduous, through being difficult to obtain or avoid, belong to the irascible faculty; such as daring, fear, hope and the like.⁶

A Short Summary Concerning the Passions and Their Respective Movements

What is good (or perceived as good) causes the soul to incline toward it and this inclination is the passion of love. Similarly, what is evil (or perceived as evil) causes the soul to incline away from it and this disinclination is the passion of hatred.

If the good be not yet possessed, then this good object causes the soul to seek to possess this good. This inclination of the soul is the passion of desire or concupiscence. If the evil can be avoided (or can be avoided in the future, even if it is possessed now) then the soul seeks to avoid it and this is the passion of dislike or aversion.

When the good is obtained, it causes the appetite to rest in that good which has been obtained. This rest in the good which has been obtained is the passion of delight or joy. Similarly, when an evil is present in the soul which is (at least for now) unavoidable, then that possession of the evil is the passion of sorrow or sadness.

Concerning the irascible passions, they pertain to obtaining a good which is difficult to obtain or to avoiding an evil which is difficult to avoid. For the good which is difficult to obtain, the soul’s seeking of this good is hope and the soul’s not seeking it because the difficulty is too great, is despair. With respect to an evil which is difficult to avoid, the soul’s seeking to avoid this evil which is difficult to avoid is daring and the soul’s anticipation of suffering the evil which is difficult to avoid, is fear. There is no irascible passion with respect to the good obtained because it is not a subject of difficulty. But concerning an evil already possessed, the soul’s reaction is anger.

Therefore, we see that there are three pairs of passions in the concupiscible appetites: namely, love and hatred; desire and aversion; joy and sorrow. Likewise, there are three “pairs” in the irascible: namely, hope and despair; fear and daring; and anger, which passion has no opposite. Therefore, there are in all 11 different passions: six which are concupiscible, and five which are irascible; in which all the animal passions are contained.⁷

A Preview… Having now considered the passions more generally, in our next lesson we will begin looking at the passion of fear in particular. In this way, we will be able to see how fear influences all the temperaments and especially how the passion of fear can hinder the intellectual life of a soul.

Catholic Candle note: The article immediately below is part thirteen of the study of the Choleric temperament. The first twelve parts can be found here:

1. Mary’s School of Sanctity – Lesson #36: About the Temperaments – Beginning our Study of the Choleric Temperament – Part I: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/
   

2. Mary’s School of Sanctity – Lesson #37: About the Temperaments – Continuing Our Study of the Choleric Temperament– Part II: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/
   

3. Mary’s School of Sanctity – Lesson #38 — About the Temperaments – Continuing our Study of the Choleric Temperament – Their Spiritual Combat – Part III:: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/
   

4. Mary’s School of Sanctity – Lesson #39 About the Temperaments – Continuing Our Study of the Choleric Temperament – That Temperament’s Spiritual Combat – Part IV: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/
   

5. Mary’s School of Sanctity – Lesson #40: Temperaments – Choleric Temperament – Their Spiritual Combat – Part V: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/
   

6. Mary’s School of Sanctity – Lesson #41 – About the Temperaments – Continuing Our Study of the Choleric Temperament: a Choleric’s Spiritual Combat — Part VI: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/
   

7. Mary’s School of Sanctity – Lesson #42: About the Temperaments – Continuing Our Study of the Choleric Temperament – a Choleric’s Spiritual Combat – Part VII: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/
   

8. Mary’s School of Sanctity — Lesson #43 About the Temperaments –Continuing Our Study of the Choleric Temperament — Their Spiritual Combat Part VIII: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/
   

9. Mary’s School of Sanctity – Lesson #44 About the Temperaments – Continuing Our Study of the Choleric Temperament – Their Spiritual Combat, Part IX: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/
   

10. Mary’s School of Sanctity – Lesson #45 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part X: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/
    

11. Mary’s School of Sanctity – Lesson #46 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Cholerics’ Spiritual Combat – Part XI: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/
    

12. Mary’s School of Sanctity – Lesson #47 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XII: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/
    

13. Mary’s School of Sanctity – Lesson #48 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat Part XIII: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/

Mary’s School of Sanctity

Lesson #49 About the Temperaments – Continuing Our Study of the Choleric Temperament – The Choleric’s Spiritual Combat – Part XIV

Note: When referring to a person with a choleric temperament in this article we simply will label him as a choleric.

In our last lesson we discussed how Satan hates the fact that humans are created with intellects and are capable of knowing universal truth. This archenemy of mankind has launched his major attack on man’s highest faculty, namely, his intellect.

We saw how Satan tempts us humans to believe that making efforts to think carefully puts a damper on our enjoyment. We saw how this is a lie and that man’s highest delights come when he engages his mind in the pursuit of truth.

Now we will consider another snare that Satan uses – he inclines people to believe that they do not have the ability necessary for careful thinking. However, in order to understand how it is false to believe that we do not have the ability to think carefully, we must first reflect more about human nature itself.

Satan Preys on Fallen Human Nature

As we stated above, one of the devil’s tricks is to tempt humans into supposing that they do not have the necessary ability to think carefully and deeply. Someone could claim that thinking deeply was easy for Adam but ever since the fall of man, man does not have the ability to think. This is an old deception of Satan.

St. Thomas Aquinas explains the effects of original sin as follows:

Original justice was forfeited through the sin of our first parent [Adam], as already stated above (I-II Q. 81 a. 2); so that all the powers of the soul are left, as it were, destitute of their proper order, whereby they are naturally directed to virtue; which destitution is called a wounding of nature.

Again, there are four of the powers that can be the subject of virtue, as stated above (I-II Q. 61 a. 2), viz. the reason, where prudence resides, the will, where justice is, the irascible [passions], the subject of fortitude, and the concupiscible [passions], the subject of temperance. Therefore, in so far as the reason is deprived of its order to the true, there is the wound of ignorance, in so far as the will is deprived of its order to the good, there is the wound of malice; in so far as the irascible is deprived of its order to the arduous, there is the wound of weakness; and in so far as the concupiscible is deprived of its order to the delectation moderated by reason, there is the wound of concupiscence.

Accordingly, these are the four wounds inflicted on the whole of the human nature as a result of our first parent’s sin. But since the inclination to the good of virtues is diminished in each individual on account of actual sin, as was explained above (in I-II Q. 85 a.1& 2), these four wounds are also the result of other sins, in so far as, through sin, the reason is obscured especially in practical matters, the will hardened to evil, good actions become more difficult, and concupiscence more impetuous.¹

Personal Sins Increase the Effects of These Wounds

In the above text from St. Thomas, he explains that not only the wounds of original sin are evident in man, but also that one’s personal, actual sins increase the effect of these wounds of original sin for him. We can readily guess that Satan and all of his fellow demons know the strengths and weaknesses of each individual, so of course, they know exactly what temptations to use on each individual soul.

Natural Inclinations Affect All Humans

Although the wounds of original sin influence all humans, each person is unique in his material dispositions, and from this it is easy to see how each person can be uniquely affected by the wounds of original sin. In other words, each person has his own individual degree of the wounds of original sin. In the vast number of humans that have ever lived, there is a wide spectrum of strengths and weaknesses. For example, some races of people seem to be naturally strong in their mental acuity whereas other races seem to be stronger in their physical prowess.² We can observe that God certainly has created a variety of humans and we must take many things into consideration in our relations with our neighbor. We will discuss this aspect of relationships in more detail at a future time.

Personal Dispositions and the Seven Capital Sins

The demons make ready use of tempting humans to the seven capital sins. Here is what the Concise Catholic Dictionary tells us about these sins:

The so-called “deadly sins” seven in number, called “capital” because they are the source of most other sins: called “deadly” because they easily lead to mortal sins. They need not be separate acts but can exist as habits or vices. The seven capital sins are: pride, covetousness, lust, anger, gluttony, envy, and sloth.³

Just as humans have natural tendencies connected to their material make-up, they have natural weaknesses and strengths. There is not a perfect balance between the strengths and weaknesses. Some may have far more weaknesses than they have strengths. Some may have only weaknesses and, seemingly, no strengths. Furthermore, there are souls who may have more strengths and fewer weaknesses.

The demons know that humans share the wounds of original sin. The demons also know that one capital sin often leads a soul to the other capital sins, and because the demons know the inclinations of souls, including their strengths and weaknesses, they strive to drag the soul into the capital sin to which that soul is most prone.

In addition to this common condition of the wounds of original sin and the particular genetic (i.e., material, bodily) disposition⁴, human nature also includes the passions. In Lesson #39 we reflected how the passions work in order to get a better understanding of the passion of anger. We studied anger and how the choleric is prone to this passion. We also saw how anger is one of the capital sins which the choleric is prone to commit.

A Genetic (Material, Bodily) Disinclination toward the Effort to Think Carefully

Thus, there can be a genetic (material, bodily) disinclination to make the effort to think carefully. A person can be ill-disposed to do the mental work involved in deeper thinking. St. Thomas goes so far as to call the fear of mental work, stupor. He adds, “just as laziness shrinks from the toil of external work, so amazement and stupor shrink from the difficulty of considering a great and unwonted thing, whether good or evil; so that amazement and stupor stand in relation to the act of the intellect, as laziness does to external work.”⁵

So when a person has not previously made habitual efforts to think deeply or carefully, he is not accustomed to the task. In this way, the work involved is unusual to him and viewed by him as “unwonted”.⁶ Such a person “shrink[s] from the difficulty of considering” a “great and unwonted thing”, as St. Thomas explains.

The Attitude that “I don’t have the ability”, Stems from Fear.

Ultimately this kind of attitude is caused by fear. In order to give this topic a thorough treatment and to gain a clearer understanding of how this problem is not exclusively a choleric one, we will need to consider further the passion of fear.

A Preview…

In our next lesson we will begin our study of the passion of fear because this passion affects all the temperaments. We will then be able to see how deep-thinking is really perceived by the choleric.