Whether the Precepts of the Parts of Fortitude Are Suitably Given in
the Divine Law?
Objection 1: It seems that the precept of the parts of fortitude are
unsuitably given in the Divine Law. For just as patience and
perseverance are parts of fortitude, so also are magnificence,
magnanimity, and confidence, as stated above (Q. 128). Now we find
precepts of patience in the Divine Law, as also of perseverance.
Therefore there should also have been precepts of magnificence and
magnanimity.
Obj. 2: Further, patience is a very necessary virtue, since it is the
guardian of the other virtues, as Gregory says (Hom. in Evang. xxxv).
Now the other virtues are commanded absolutely. Therefore patience
should not have been commanded merely, as Augustine says (De Serm.
Dom. in Monte i), as to the preparedness of the mind.
Obj. 3: Further, patience and perseverance are parts of fortitude, as
stated above (Q. 128; Q. 136, A. 4; Q. 137, A. 2). Now the precepts
of fortitude are not affirmative but only negative, as stated above
(A. 1, ad 2). Therefore the precepts of patience and perseverance
should have been negative and not affirmative.
The contrary, however, follows from the way in which they are given
by Holy Writ.
_I answer that,_ The Divine Law instructs man perfectly about such
things as are necessary for right living. Now in order to live aright
man needs not only the principal virtues, but also the secondary and
annexed virtues. Wherefore the Divine Law contains precepts not only
about the acts of the principal virtues, but also about the acts of
the secondary and annexed virtues.
Reply Obj. 1: Magnificence and magnanimity do not belong to the genus
of fortitude, except by reason of a certain excellence of greatness
which they regard in their respective matters. Now things pertaining
to excellence come under the counsels of perfection rather than under
precepts of obligation. Wherefore, there was need of counsels, rather
than of precepts about magnificence and magnanimity. On the other
hand, the hardships and toils of the present life pertain to patience
and perseverance, not by reason of any greatness observable in them,
but on account of the very nature of those virtues. Hence the need of
precepts of patience and perseverance.
Reply Obj. 2: As stated above (Q. 3, A. 2), although affirmative
precepts are always binding, they are not binding for always, but
according to place and time. Wherefore just as the affirmative
precepts about the other virtues are to be understood as to the
preparedness of the mind, in the sense that man be prepared to fulfil
them when necessary, so too are the precepts of patience to be
understood in the same way.
Reply Obj. 3: Fortitude, as distinct from patience and perseverance,
is about the greatest dangers wherein one must proceed with caution;
nor is it necessary to determine what is to be done in particular. On
the other hand, patience and perseverance are about minor hardships
and toils, wherefore there is less danger in determining, especially
in general, what is to be done in such cases.
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