eri [*The quotation is from St.
Gregory, Hom. xxxv in Evang.] that "patience consists in enduring
evils inflicted by others." Therefore patience is not a part of
fortitude.

Obj. 2: Further, fortitude is about fear and daring, as stated above
(Q. 123, A. 3), and thus it is in the irascible. But patience seems
to be about sorrow, and consequently would seem to be in the
concupiscible. Therefore patience is not a part of fortitude but of
temperance.

Obj. 3: Further, the whole cannot be without its part. Therefore if
patience is a part of fortitude, there can be no fortitude without
patience. Yet sometimes a brave man does not endure evils patiently,
but even attacks the person who inflicts the evil. Therefore patience
is not a part of fortitude.

_On the contrary,_ Tully (De Invent. Rhet. ii) reckons it a part of
fortitude.

_I answer that,_ Patience is a quasi-potential part of fortitude,
because it is annexed thereto as secondary to principal virtue. For
it belongs to patience "to suffer with an equal mind the evils
inflicted by others," as Gregory says in a homily (xxxv in Evang.).
Now of those evils that are inflicted by others, foremost and most
difficult to endure are those that are connected with the danger of
death, and about these evils fortitude is concerned. Hence it is
clear that in this matter fortitude has the principal place, and that
it lays claim to that which is principal in this matter. Wherefore
patience is annexed to fortitude as secondary to principal virtue,
for which reason Prosper calls patience brave (Sent. 811).

Reply Obj. 1: It belongs to fortitude to endure, not anything indeed,
but that which is most difficult to endure, namely dangers of death:
whereas it may pertain to patience to endure any kind of evil.

Reply Obj. 2: The act of fortitude consists not only in holding fast
to good against the fear of future dangers, but also in not failing
through sorrow or pain occasioned by things present; and it is in the
latter respect that patience is akin to fortitude. Yet fortitude is
chiefly about fear, which of itself evokes flight which fortitude
avoids; while patience is chiefly about sorrow, for a man is said to
be patient, not because he does not fly, but because he behaves in a
praiseworthy manner by suffering (_patiendo_) things which hurt him
here and now, in such a way as not to be inordinately saddened by
them. Hence fortitude is properly in the irascible, while patience is
in