but also as being necessary for acts of virtue, and
things connected with them--but also to endure things unpleasant in
respect of bodily contact, such as wounds and blows. Hence the brave
man, on one side, has something that affords him delight, namely as
regards spiritual pleasure, in the act itself of virtue and the end
thereof: while, on the other hand, he has cause for both spiritual
sorrow, in the thought of losing his life, and for bodily pain. Hence
we read (2 Macc. 6:30) that Eleazar said: "I suffer grievous pains in
body: but in soul am well content to suffer these things because I
fear Thee."

Now the sensible pain of the body makes one insensible to the
spiritual delight of virtue, without the copious assistance of God's
grace, which has more strength to raise the soul to the Divine things
in which it delights, than bodily pains have to afflict it. Thus the
Blessed Tiburtius, while walking barefoot on the burning coal, said
that he felt as though he were walking on roses.

Yet the virtue of fortitude prevents the reason from being entirely
overcome by bodily pain. And the delight of virtue overcomes
spiritual sorrow, inasmuch as a man prefers the good of virtue to the
life of the body and to whatever appertains thereto. Hence the
Philosopher says (Ethic. ii, 3; iii, 9) that "it is not necessary for
a brave man to delight so as to perceive his delight, but it suffices
for him not to be sad."

Reply Obj. 1: The vehemence of the action or passion of one power
hinders the action of another power: wherefore the pain in his senses
hinders the mind of the brave man from feeling delight in its proper
operation.

Reply Obj. 2: Deeds of virtue are delightful chiefly on account of
their end; yet they can be painful by their nature, and this is
principally the case with fortitude. Hence the Philosopher says
(Ethic. iii, 9) that "to perform deeds with pleasure does not happen
in all virtues, except in so far as one attains the end."

Reply Obj. 3: In the brave man spiritual sorrow is overcome by the
delight of virtue. Yet since bodily pain is more sensible, and the
sensitive apprehension is more in evidence to man, it follows that
spiritual pleasure in the end of virtue fades away, so to speak, in
the presence of great bodily pain.
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NINTH ARTICLE [II-II, Q. 123, Art. 9]

Whether Fortitude Deals Chiefly with Sudden Occurrences?

Objection 1: It seems that fortitude does not deal chiefly