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• Aquinas Ethicus, Or the Moral Teaching of St. Thomas, Translated From the Summa.: Second Division, Or Secunda Secundæ.
• Question Xlvii.: of Prudence. 1
• Question Xlviii.: of the Parts of Prudence.
• Question Lv.: of the Prudence of the Flesh.
• Question Lvii.: of Right. 2
• Question Lviii.: of Justice. 1
• Question Lix.: of Injustice.
• Question Lx.: of Judgment.
• Question Lxi.: of the Parts of Justice.
• Question Lxii.: of Restitution.
• Question Lxiii.: of the Respecting of Persons.
• Question Lxiv.: of Homicide.
• Question Lxv.: of Mutilation of Members.
• Question Lxvi.: of Theft and Robbery.
• Question Lxvii.: of Injustice In a Judge.
• Question Lxviii.: of What Relates to an Unjust Accusation.
• Question Lxix.: of Sins Against Justice On the Part of the Accused.
• Question Lxx.: of Injustice In the Person of the Witness.
• Question Lxxi.: of Injustice On the Part of Counsel At Law.
• Question Lxxii.: of Injurious Language Out of Court, and First of Contumely.
• Question Lxxiii.: of Detraction.
• Question Lxxiv.: of Mischief-making.
• Question Lxxvi.: of Cursing.
• Question Lxxvii.: of Fraudulent Dealing In Buying and Selling.
• Question Lxxviii.: of the Sin of Usury That Is Committed In Loans. 3
• Question Lxxix.: of the Integral Parts of Justice, Which Are to Do Good and Turn Away From Evil.
• Question Lxxx.: of the Potential Parts of Justice.
• Question Lxxxi.: of Religion.
• Question Lxxxii.: of Devotion.
• Question Lxxxiii.: of Prayer.
• Question Lxxxiv.: of the Exterior Acts of Divine Worship.
• Question Lxxxv.: of Sacrifice.
• Question Lxxxvi.: of Offerings.
• Question Lxxxviii.: of a Vow Whereby Something Is Promised to God.
• Question Lxxxix.: of Oaths.
• Question XCI.: Of the Taking of the Divine Name to Invoke It In Prayer Or Praise.
• Question XCII.: Of Vices Opposed to Religion, and First of Superstition.
• Question XCIII.: Of the Species of Superstition; and First of Superstition By Undue Worship of the True God.
• Question XCIV.: Of Idolatry.
• Question XCV.: Of the Superstition of Divination.
• Question XCVI.: Of Superstitious Observances.
• Question XCVII.: Of Tempting God.
• Question XCVIII.: Of Perjury.
• Question XCIX.: Of Sacrilege.
• Question C.: Of Simony.
• Question CI.: Of Natural Affection.
• Question CIV.: Of Obedience.
• Question CVI.: Of Gratitude.
• Question CVII.: Of Ingratitude.
• Question CVIII.: Of Vengeance. 1
• Question CIX.: Of Truthfulness.
• Question CX.: Of Vices Opposed to Truthfulness, and First of Lying.
• Question CXI.: Of Simulation and Hypocrisy.
• Question CXII.: Of Boasting.
• Question CXIII.: Of Self-depreciation.
• Question CXIV.: Of the Friendliness That Is Called Affability.
• Question CXV.: Of Flattery.
• Question CXVI.: Of the Spirit of Contradiction.
• Question CXVII.: Of Liberality.
• Question CXVIII.: Of Covetousness.
• Question CXIX.: Of Prodigality.
• Question CXX.: Of Equity.
• Question CXXIII.: Of Fortitude.
• Question CXXIV.: Of Martyrdom.
• Question CXXV.: Of Fear.
• Question CXXVI.: Of Insensibility to Fear.
• Question CXXVII.: Of Fiery Daring. 1
• Question CXXVIII.: Of the Parts of Fortitude.
• Question CXXIX.: Of Magnanimity. 1
• Question CXXX.: Of Presumption. 1
• Question CXXXI.: Of Ambition.
• Question CXXXII.: Of Vainglory.
• Question CXXXIII.: Of Pusillanimity.
• Question CXXXIV.: Of Munificence. 2
• Question CXXXV.: Of Petty Economy.
• Question CXXXVI.: Of Patience.
• Question CXXXVII.: Of Perseverance.
• Question Cxli.: of Temperance.
• Question Cxlii.: of Vices Opposed to Temperance.
• Question Cxliii.: of the Parts of Temperance In General.
• Question Cxlv.: of Propriety.
• Question Cxlvi.: of Abstinence.
• Question Cxlvii.: of Fasting.
• Question Cxlviii.: of Gluttony.
• Question Cxlix.: of Sobriety.
• Question Cl.: of Drunkenness.
• Question Cli.: of Chastity.
• Question Clii.: of Virginity.
• Question Cliii.: of the Vice of Luxury.
• Question Cliv.: of the Parts of Luxury.
• Question Clv.: of the Potential Parts of Temperance; and First of Continence. 1
• Question Clvi.: of Incontinence.
• Question Clvii.: of Clemency and Meekness.
• Question Clviii.: of Irascibility.
• Question Clix.: of Cruelty.
• Question Clxi.: of Humility.
• Question Clxii.: of Pride.
• Question Clxvi.: of Studiousness.
• Question Clxvii.: of Curiosity.
• Question Clxviii.: of Modesty, Or Decorum, In the Outward Movements of the Body. 2
• Question Clxix.: of Modesty In Dress.
• Question Clxxxii.: of the Comparison of the Active Life With the Contemplative.
• Question Clxxxiii.: of Offices and Various States of Men In General.
• Question Clxxxiv.: of What Relates to the State of Perfection In General.
• Question Clxxxvi.: of the Things In Which the Religious State Properly Consists.
• Question Clxxxvii.: of the Things Proper For Religious to Do.
• Question Clxxxviii.: of the Variety of Religious Orders.
• Question Clxxxix.: of the Entry Into Religion.
• By the Same Author.

QUESTION CXXVIII.

OF THE PARTS OF FORTITUDE.

Article I.—Are the parts of fortitude suitably enumerated?

R. To any virtue there may be three sorts of parts, subjective, integral, and potential.1 But to fortitude as a special virtue no subjective parts can be assigned, because it is not divided into many virtues specifically different, seeing that it is about a very special matter. But there are assigned to it integral and potential parts: integral, as representing the qualities that must concur to an act of fortitude; potential, inasmuch as what fortitude observes in very difficult matters, that is, where there is danger of death, the same is observed by other virtues in other matters less difficult; and these virtues are attached to fortitude as secondary virtues to their primary. Now the act of fortitude is twofold, to attack and to endure. To the act of attacking a difficulty there are two requisites. The first regards preparation of soul, that one should have a prompt and ready mind for the attack; and to this Tully assigns self-confidence. The second regards the execution, that one should not fail in the execution of what he has confidently begun; and to this Tully assigns magnificence. If these two virtues are limited to the proper matter of fortitude, that is to dangers of death, they will be integral parts of it, or qualities without which fortitude cannot be. But if they are referred to other matters in which there is less difficulty, they will be virtues distinct from fortitude in their species; still they will be attached to it as secondaries to their primary.1 In this way magnificence is assigned by the Philosopher to the matter of large expenses; and magnanimity, which seems to be the same as self-confidence, to the matter of great honours. To the other act of fortitude, which is endurance, there are again two requisites. The first is that the mind be not crushed and broken by sadness, and fall from its greatness in face of the difficulty of imminent evils; and to this purpose Tully assigns patience. The other is that a man be not wearied out by protracted suffering of difficulties, and brought to the point of desisting from his enterprise, as the text has it: “Be not wearied, fainting in your minds;”2 and to this he assigns perseverance. These two virtues also, if they are confined to the proper matter of fortitude, will be integral parts thereof: but if they are referred to any difficult matters whatsoever, they will be virtues distinct from fortitude, and yet attached to it as secondaries to their primary.

§ 1. Magnificence in the matter of liberality adds a certain magnitude, which reaches to the idea of arduousness; and that is the object of the irascible faculty, which faculty it is the principal office of fortitude to perfect; and under this aspect magnificence belongs to fortitude.

§ 2. The hope whereby one confides in God ranks as a theological virtue. But by the self-confidence here set down to be a part of fortitude, a man has hope in himself, yet under God.

§ 3. To attack any great matters may be accounted dangerous, because to fail in such matters is very hurtful. Hence, though self-confidence and magnificence are assigned to the doing or attacking of great businesses other than those that are the proper matter of fortitude, still they have a certain affinity with fortitude on the score of danger imminent.

[1 ]Q. 48.

[1 ]And therefore they will be potential parts of fortitude. (Trl.)

[2 ]Hebrews xii. 3.