Fear of god

13 passages · search this phrase →

Often appears with: the fear of death · justice as a virtue · religious persecution and toleration · sin, guilt, and repentance · pride, vanity, and humility · fate, destiny, and necessity · duty, conscience, and obligation · divine judgment · warning against sin · waging war · universal depravity · twelve degrees of humility

Usually: argument (7) · exhortation (7) · indignation (3) · law or decree (2) · reflection (2) · confronting death (2) · injustice endured (2) · the test or trial (2) · censure (2) · detachment (2)

Quotable

“And put thou thy trust in God, for a sufficient guardian is God.” Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator), The Koran (Al-Qur'an) · precept

“For “a man is known by his look, and a wise man, when thou meetest him, by his countenance” (Ecclus. 19:26).” Thomas, Aquinas, Saint, Summa Theologica, Part II-II (Secunda Secundae) · observation

“And as the observance of the ordinances of religion is the cause of the greatness of a State, so their neglect is the occasion of its decline; since a kingdom without the fear of God must either fall to pieces, or must be maintained by the fear of some prince” Niccolò Machiavelli, Discourses on the First Decade of Titus Livius · insight

“There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.” Jean Calvin, Institutes of the Christian Religion (Vol. 1 of 2) · insight

“And the people answered with one voice and said unto Moses: All the words which the LORD hath said, will we do.” William Tyndale, The first New Testament printed in English · observation

“God meaneth not here that we should not dread at all any man who can but kill the body, but he meaneth that we should not in such wise dread any such man that we should, for dread of them, displease him who can everlastingly kill both body and soul” Sir Thomas More, Dialogue of Comfort Against Tribulation · insight

“Only of Satan is this clandestine talk, that he may bring the faithful to grief: but, unless by God's permission, not aught shall he harm them! in God then let the faithful trust.” G. Margoliouth (George), The Koran (Al-Qur'an) · insight

“O ye who believe! when it is said to you, "Make room in your assemblies," then make ye room. God will make room for you in Paradise!” G. Margoliouth (George), The Koran (Al-Qur'an) · precept

The Koran (Al-Qur'an) secondary

G. Margoliouth (George) · 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (40/73)

Before private conferences with the Apostle, believers should give alms; the passage also condemns people who befriend God’s angered enemies and promises them severe torment.

Apostle shall be brought low, as those who were before them were brought low. And now have we sent down demonstrative signs: and, for the Infidels is a shameful chastisement. On the day when God shall raise them all to life, and shall tell them of their doings. God hath taken count of them, though they have forgotten them! and God is witness over all things. Dost thou not see that God knoweth all that is in the Hea…

The Koran (Al-Qur'an) secondary

It continues Quranic exhortations: do not seek forgiveness for polytheists, describes God’s turning to the Prophet, refugees, helpers, and three left-behind penitents, then calls believers to fear God and fight neighbors’ infidels.

prostrate themselves, who enjoin what is just and forbid what is evil, and keep to the bounds42 of God . . .43 Wherefore bear these good tidings to the faithful. It is not for the prophet or the faithful to pray for the forgiveness of those, even though they be of kin, who associate other beings with God, after it hath been made clear to them that they are to be the inmates of Hell. For neither did Abraham ask forg…

The first New Testament printed in English primary

William Tyndale · 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xx.

God gives the Ten Commandments and related laws to Moses, including prohibitions on other gods and idols, Sabbath observance, honoring parents, and rules after the people fear God’s presence.

And God spake all these words and said: I am the LORD thy God, which have brought thee out of the land of Egypt and out of the house of bondage. Thou shalt have none other gods in my sight. Thou shalt make thee no graven image, neither any similitude that is in heaven above, either in the earth beneath, or in the water that is beneath the earth. See that thou neither bow thyself unto them neither serve them: for I th…

The Koran (Al-Qur'an) primary

Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator) · c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (28/73)

The translator’s framing argues Muhammad was sincerely driven by monotheism but later hardened into violence, then the text shifts to Qur’anic teachings on accountability, God’s oneness, the afterlife, and humility before divine judgment.

saith to a man, "Be an infidel:" and when he hath become an infidel, he saith, "I share not thy guilt:5 verily, I fear God the Lord of the Worlds." Of both, therefore, shall the end be that they dwell for ever in the fire: This is the recompense of the evil doers. O ye who believe! fear God. And let every soul look well to what it sendeth on before for the morrow. And fear ye God: Verily, God is cognisant of what y…

Letters of John Calvin, Volume I primary

Jean Calvin · c. 1540s–1564 (letters collected here; selection dating over Calvin’s lifetime; compiled in the 16th c. by Beza/Jonvillers)
LETTER PAGE > letter of Christian consolation to M. de Richebourg. (2/40)

Calvin praises Louis’s education, manners, teachableness, and reverent fear of God, and says their sons’ training and death under Calvin’s roof gave special comfort to him and the family.

whence also you might know your interest in the blessing that belonged to you, "I will be thy God, and the God of thy seed." From his earliest boyhood, so far as his years allowed, he was grounded in the best studies, and had already made such a competent proficiency and progress, that we entertained great hope of him for the future. His manners and behaviour had met with the approval of all good men. If at any time …

Discourses on the First Decade of Titus Livius secondary

Niccolò Machiavelli · c. 1517–1519
BOOK I. > CHAPTER XI.—*Of the Religion of the Romans.* (2/2)

He argues Numa’s religion enabled Rome’s prosperity by producing good ordinances, claiming the fear of God sustains states, and citing Florence’s Savonarola as an example of belief without proof.

men who would obviate these difficulties, have recourse to Divine aid. Thus did Lycurgus, thus Solon, and thus have done many besides who have had the same end in view. The Romans, accordingly, admiring the prudence and virtues of Numa, assented to all the measures which he recommended. This, however, is to be said, that the circumstance of these times being deeply tinctured with religious feeling, and of the men wi…

Summa Theologica, Part II-II (Secunda Secundae) primary

Thomas, Aquinas, Saint · c. 1271–1273 (Part II-II written within this period)
PART II-II ("Secunda Secundae") > i.e. proportionate, "expenditure." Now expenditure is the outlay of a sum of money; and a man may be hindered from making that outlay if he love money too much. Hence the matter of magnificence may be said to be both this expenditure itself, which the magnificent man uses to produce a great work, and also the very money which he employs in going to great expense, and as well as the love of money, which love the magnificent man moderates, lest he be hindered from spending much. (140/204)

Aquinas claims humility essentially moderates the appetite—restraining self-exaltation—though it can be manifested secondarily through outward signs, and he clarifies how humility relates to pride’s knowledge and to confidence in God.

properly speaking, humility is reckoned a virtue, because virtue does not consist in externals, but chiefly in the inward choice of the mind, as the Philosopher states (Ethic. ii, 5). Reply Obj. 3: Humility restrains the appetite from aiming at great things against right reason: while magnanimity urges the mind to great things in accord with right reason. Hence it is clear that magnanimity is not opposed to humility…

Summa Theologica, Part II-II (Secunda Secundae) primary

Thomas answers that the twelve degrees of Benedictine humility are ordered to humility’s root (fear of God), its inward appetite-control, its self-assessment, and its outward signs in speech, deeds, and gestures, then replies to objections.

of a man's greatness cannot be fixed according to a definite number of degrees. Therefore it would seem that it is not possible to assign the aforesaid degrees to humility. *I answer that,* As stated above (A. 2) humility has essentially to do with the appetite, in so far as a man restrains the impetuosity of his soul, from tending inordinately to great things: yet its rule is in the cognitive faculty, in that we sh…

Bede's Ecclesiastical History of England primary

Bede, the Venerable, Saint · composed as a church history in Latin
Book I > BOOK IV (42/50)

Bede says the episode was told by Aedgils, and he inserts it as a warning that God’s judgment can suddenly strike people for sin, causing temporal loss or eternal damnation.

the abbess they returned to their former defilement, nay, they committed worse sins; and when they said “Peace and safety,” the doom of the aforesaid judgement came suddenly upon them. That all this fell out after this manner, was told me by my most reverend fellow-priest, Aedgils, who then lived in that monastery. Afterwards, when many of the inhabitants had departed thence, on account of the destruction, he lived …

Institutes of the Christian Religion (Vol. 1 of 2) primary

Jean Calvin · 1541 (initial publication of the Institutes; this record is for a later 1559/French-collated edition, but the work’s composition spans Calvin’s revisions after earlier versions)
Book I. On The Knowledge Of God The Creator. > Chapter III. Every Thing That Proceeds From The Corrupt Nature Of Man (2/14)

Citing Romans 3 and related biblical passages, Calvin insists all humans inherit a corrupt nature—lacking righteousness, understanding, and fear of God—so salvation must come from God’s mercy.

they are altogether lighter than vanity.”(617) It is a severe condemnation of his understanding, when all the thoughts which proceed from it are derided as foolish, frivolous, mad, and perverse. II. Equally severe is the condemnation of the heart, when it is called “deceitful above all things, and desperately wicked.”(618) But as I study brevity, I shall be content with citing a single passage, which, however, will …

Institutes of the Christian Religion (Vol. 1 of 2) primary

Calvin says the law’s aim is a life patterned on God’s purity: fearing and loving God, then loving neighbour, producing charity from faith and a good conscience rather than “dry and barren” rule-keeping.

that every man possesses remain safe and entire, not only from any actual injury or fraudulent intention, but even from the least emotion of cupidity that can solicit our hearts. LI. But what is the tendency of the whole law, will not now be difficult to judge: it is to a perfection of righteousness, that it may form the life of man after the example of the Divine purity. For God has so delineated his own character …

Institutes of the Christian Religion (Vol. 1 of 2) primary

Calvin says repentance involves transformation of the heart, fear rooted in God’s judgment, and a turning that produces obedience rather than hypocrisy, supported by biblical examples and exhortations.

time were not concerned “to loose the bands of wickedness,”(1625) with which they oppressed the poor. In that passage he also beautifully shows, in what duties unfeigned repentance properly consists. VII. In the second place, we represented repentance as proceeding from a serious fear of God. For before the mind of a sinner can be inclined to repentance, it must be excited by a knowledge of the Divine judgment. But …

Dialogue of Comfort Against Tribulation primary

Sir Thomas More · 1534
BOOK ONE > BOOK THREE (65/76)

Anthony teaches that Christ warns believers to fear God who can cast both body and soul into everlasting fire; he urges enduring short worldly pain rather than infinite torment.

to it, that there is not one moment of time between, but the end of the one is the beginning of the other, which never after shall have an end. And therefore was it not without great cause that Christ gave us so good warning before, when he said, as St. Luke in the twenty-second chapter rehearseth, "I say to you that are my friends, be not afraid of them that kill the body, and when that is done are able to do no mo…