ribes the fourth beatitude, concerning
the hunger and thirst for justice, to the fourth gift, namely
fortitude.

Yet there is a certain congruity between them, because, as stated (A.
1), fortitude is about difficult things. Now it is very difficult,
not merely to do virtuous deeds, which receive the common designation
of works of justice, but furthermore to do them with an unsatiable
desire, which may be signified by hunger and thirst for justice.

Reply Obj. 1: As Chrysostom says (Hom. xv in Matth.), we may
understand here not only particular, but also universal justice,
which is related to all virtuous deeds according to _Ethic._ v, 1,
wherein whatever is hard is the object of that fortitude which is a
gift.

Reply Obj. 2: Charity is the root of all the virtues and gifts, as
stated above (Q. 23, A. 8, ad 3; I-II, Q. 68, A. 4, ad 3). Hence
whatever pertains to fortitude may also be referred to charity.

Reply Obj. 3: There are two of the fruits which correspond
sufficiently to the gift of fortitude: namely, patience, which
regards the enduring of evils: and longanimity, which may regard
the long delay and accomplishment of goods.
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QUESTION 140

OF THE PRECEPTS OF FORTITUDE
(In Two Articles)

We must next consider the precepts of fortitude:

(1) The precepts of fortitude itself;

(2) The precepts of its parts.
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FIRST ARTICLE [II-II, Q. 140, Art. 1]

Whether the Precepts of Fortitude Are Suitably Given in the Divine
Law?

Objection 1: It seems that the precepts of fortitude are not suitably
given in the Divine Law. For the New Law is more perfect than the Old
Law. Yet the Old Law contains precepts of fortitude (Deut. 20).
Therefore precepts of fortitude should have been given in the New Law
also.

Obj. 2: Further, affirmative precepts are of greater import than
negative precepts, since the affirmative include the negative, but
not vice versa. Therefore it is unsuitable for the Divine Law to
contain none but negative precepts in prohibition of fear.

Obj. 3: Further, fortitude is one of the principal virtues, as stated
above (Q. 123, A. 2; I-II, Q. 61, A. 2). Now the precepts are
directed to the virtues as to their end: wherefore they should be
proportionate to them. Therefore the precepts of fortitude should
have been placed among the precepts of the decalogue, which are the
chief precepts of the Law.

_On the contrary,_ stands Holy Writ which contai