Whether Patience Is the Greatest of the Virtues?
Objection 1: It seems that patience is the greatest of the virtues.
For in every genus that which is perfect is the greatest. Now
"patience hath a perfect work" (James 1:4). Therefore patience is the
greatest of the virtues.
Obj. 2: Further, all the virtues are directed to the good of the
soul. Now this seems to belong chiefly to patience; for it is written
(Luke 21:19): "In your patience you shall possess your souls."
Therefore patience is the greatest of the virtues.
Obj. 3: Further, seemingly that which is the safeguard and cause of
other things is greater than they are. But according to Gregory (Hom.
xxxv in Evang.) "patience is the root and safeguard of all the
virtues." Therefore patience is the greatest of the virtues.
_On the contrary,_ It is not reckoned among the four virtues which
Gregory (Moral. xxii) and Augustine (De Morib. Eccl. xv) call
principal.
_I answer that,_ Virtues by their very nature are directed to good.
For it is virtue that "makes its possessor good, and renders the
latter's work good" (Ethic. ii, 6). Hence it follows that a virtue's
superiority and preponderance over other virtues is the greater
according as it inclines man to good more effectively and directly.
Now those virtues which are effective of good, incline a man more
directly to good than those which are a check on the things which
lead man away from good: and just as among those that are effective
of good, the greater is that which establishes man in a greater good
(thus faith, hope, and charity are greater than prudence and
justice); so too among those that are a check on things that withdraw
man from good, the greater virtue is the one which is a check on a
greater obstacle to good. But dangers of death, about which is
fortitude, and pleasures of touch, with which temperance is
concerned, withdraw man from good more than any kind of hardship,
which is the object of patience. Therefore patience is not the
greatest of the virtues, but falls short, not only of the theological
virtues, and of prudence and justice which directly establish man in
good, but also of fortitude and temperance which withdraw him from
greater obstacles to good.
Reply Obj. 1: Patience is said to have a perfect work in bearing
hardships: for these give rise first to sorrow, which is moderated by
patience; secondly, to anger, which is moderated by meekness;
thirdly, to hatred, which charity removes; fourthly, to unjust
injury, which justice forbids. Now that which removes the principle
is the most perfect.
Yet it does not follow, if patience be more perfect in this respect,
that it is more perfect simply.
Reply Obj. 2: Possession denotes undisturbed ownership; wherefore man
is said to possess his soul by patience, in so far as it removes by
the root the passions that are evoked by hardships and disturb the
soul.
Reply Obj. 3: Patience is said to be the root and safeguard of all
the virtues, not as though it caused and preserved them directly, but
merely because it removes their obstacles.
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