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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 (Question 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.
Objection 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.
Objection 3: Further, patience and perseverance are parts of
fortitude, as stated above (Question 128; Question 136,
Article 4; Question 137, Article 2). Now the precepts of
fortitude are not affirmative but only negative, as stated above
(Article 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 to Objection 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 to Objection 2: As stated above (Question 3, Article
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 to Objection 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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