670 BOOK REVIEWS in world W is subsequent to his disappearance from world V-presupposes the correlative spatial relation of W to V. For many, the speculative nature of Hick's discussion of pareschatologies will prove disconcerting, particularly when the possibilities seem so numerous and incapable of definitive determination. Other readers will find the book intriguing, a well-documented resource for the exploration of the many facets of the problem which Hick has considered. Though one need not accept Hick's own view of the- afterlife, the book lays out the issues clearly enough to provide a reasonable point from which to proceed in other directions. BRUCE R. REICHENBACH Augsburg College Minneapolis, Minnesota La pedagogie de la crainte dans l'histoire du salut selon Thomas d'Aquin (Collection "Recherches," vol. 15). By ANDRE GUINDON, 0. M. I. Paris/Tournai: Desclee - Montreal: Bellarmin, 1975. Pp. 4~4. Broche. In this excellent study, Andre Guindon has undertaken to examine the theme of the contrast between Old and New Law, as lex timoris and lex amoris, throughout St. Thomas's works. The (Old) Law having been described by Paul as " our pedagogue," we thus have to do with how the " Law of Fear " exercises its pedagory in the history of the race and of the individual. But in making this chronological exploration of St. Thomas's writings, the author presents us with a rathm- thorough investigation of the notions of fear developed by St. Thomas, showing how these kinds of fear are woven into the fabric of man's journey towards God. Guindon displays considerable knowledge of the writings of St. Thomas, and a most salutary respect for St. Thomas's own interests, plans, methods, and vocabulary. He also shows clearly the social nature of scholarship, making ample and careful use of others' work, and skillfully criticizing their work. Moreover, he expresses himself with clarity. The result is a book which is an extremely useful source of information, and also to anyone who takes the time to ponder it a most suggestive and stimulating aid to reading St. Thomas. It should in tum give rise to much further study. (It is a pity there are no indices.) But the book has faults. The ones which I regard as most serious have to do with the notions of fear and reverence. In part I, St. Thomas is set apart from his fellow-theologians as the one who has taken his stand with evil as the object of fear. He is shown as using the varieties of evil, malum poenae and malum culpae, to explain the varieties of fear as they pertain BOOK REVIEWS 671 to the moral life (pp. 47-51). Now, in ST 2-U9.l and 2 (cf. Guindon, pp. 244-245), St. Thomas, somewhat later in his life, presents these same doctrines, ending the second article with the statement: "As to whether malum culpae can be feared, that was discussed above, when the passion of fear was treated." This is a reference to ST 1-2.42.8, and anyone reading it will find he has much to ponder as to whether or not malum culpae can really be an object of fear. This, I submit, is a central problem for the Thomistic discussion of fear. Yet we catch only a hint of this problem from Guindon, and only in the most indirect way (cf. pp. 859-860). Also, while Guindon stresses the importance of reverence as that act of the Gift of the Spirit called " fear " which remains even in patria, and as the operation of the gift of fear exercised even by Jesus, consideTed as the one who is without sin (p. 246) , it does not seem to me that he provides an adequate discussion of the texts. ST 2-2.19.11 takes its stand on the object of fear being malum possibile. Fear can remain in patria only to the extent that malum possibile remains. The evil described as "not to submit to God " will remain in patria " as possible for nature, impossible for blessedness," in contrast to the situation in via where it is " altogether possible." St. Thomas is describing two modes of the possible; only...