by
it, such as murders and sacrileges, are much greater than those which
are occasioned by it, and which belong chiefly to the sins of the
flesh.
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SIXTH ARTICLE [II-II, Q. 123, Art. 6]

Whether Endurance Is the Chief Act of Fortitude?

Objection 1: It seems that endurance is not the chief act of
fortitude. For virtue "is about the difficult and the good" (Ethic.
ii, 3). Now it is more difficult to attack than to endure. Therefore
endurance is not the chief act of fortitude.

Obj. 2: Further, to be able to act on another seems to argue greater
power than not to be changed by another. Now to attack is to act on
another, and to endure is to persevere unchangeably. Since then
fortitude denotes perfection of power, it seems that it belongs to
fortitude to attack rather than to endure.

Obj. 3: Further, one contrary is more distant from the other than its
mere negation. Now to endure is merely not to fear, whereas to attack
denotes a movement contrary to that of fear, since it implies
pursuit. Since then fortitude above all withdraws the mind from fear,
it seems that it regards attack rather than endurance.

_On the contrary,_ The Philosopher says (Ethic. iii, 9) that "certain
persons are" said to be brave chiefly because they endure affliction.

_I answer that,_ As stated above (A. 3), and according to the
Philosopher (Ethic. iii, 9), "fortitude is more concerned to allay
fear, than to moderate daring." For it is more difficult to allay
fear than to moderate daring, since the danger which is the object of
daring and fear, tends by its very nature to check daring, but to
increase fear. Now to attack belongs to fortitude in so far as the
latter moderates daring, whereas to endure follows the repression of
fear. Therefore the principal act of fortitude is endurance, that is
to stand immovable in the midst of dangers rather than to attack them.

Reply Obj. 1: Endurance is more difficult than aggression, for three
reasons. First, because endurance seemingly implies that one is being
attacked by a stronger person, whereas aggression denotes that one is
attacking as though one were the stronger party; and it is more
difficult to contend with a stronger than with a weaker. Secondly,
because he that endures already feels the presence of danger, whereas
the aggressor looks upon danger as something to come; and it is more
difficult to be unmoved by the present than by the future. Thirdly,
because endu