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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THIRD ARTICLE [II-II, Q. 136, Art. 3]

Whether It Is Possible to Have Patience Without Grace?

Objection 1: It seems that it is possible to have patience without
grace. For the more his reason inclines to a thing, the more is it
possible for the rational creature to accomplish it. Now it is more
reasonable to suffer evil for the sake of good than for the sake of
evil. Yet some suffer evil for evil's sake, by their own virtue and
without the help of grace; for Augustine says (De Patientia iii) that
"men endure many toils and sorrows for the sake of the things they
love sinfully." Much more, therefore, is it possible for man, without
the help of grace, to bear evil for the sake of good, and this is to
be truly patient.

Obj. 2: Further, some who are not in a state of grace have more
abhorrence for sinful evils than for bodily evils: hence some
heathens are related to have endured many hardships rather than
betray their country or commit some other misdeed. Now this is to be
truly patient. Therefore it seems that it is possible to have
patience without the help of grace.

Obj. 3: Further, it is quite evident that some go through much
trouble and pain in order to regain health of the body. Now the
health of the soul is not less desirable than bodily health.
Therefore in like manner one may, without the help of grace, endure
many evils for the health of the soul, and this is to be truly
patient.

_On the contrary,_ It is written (Ps. 61:6): "From Him," i.e. from
God, "is my patience."

_I answer that,_ As Augustine says (De Patientia iv), "the strength
of desire helps a man to bear toil and pain: and no one willingly
undertakes to bear what is painful, save for the sake of that which
gives pleasure." The reason of this is b