ety of objects it is opposed to fear, because
the latter's object is evil. Now confidence denotes a certain
strength of hope, wherefore it is opposed to fear even as hope is.
Since, however, fortitude properly strengthens a man in respect of
evil, and magnanimity in respect of the obtaining of good, it
follows that confidence belongs more properly to magnanimity than
to fortitude. Yet because hope causes daring, which belongs to
fortitude, it follows in consequence that confidence pertains to
fortitude.

Reply Obj. 3: Confidence, as stated above, denotes a certain mode of
hope: for confidence is hope strengthened by a strong opinion. Now
the mode applied to an affection may call for commendation of the
act, so that it become meritorious, yet it is not this that draws it
to a species of virtue, but its matter. Hence, properly speaking,
confidence cannot denote a virtue, though it may denote the
conditions of a virtue. For this reason it is reckoned among the
parts of fortitude, not as an annexed virtue, except as identified
with magnanimity by Tully (De Suv. Rhet. ii), but as an integral
part, as stated in the preceding Question.
_______________________

SEVENTH ARTICLE [II-II, Q. 129, Art. 7]

Whether Security Belongs to Magnanimity?

Objection 1: It seems that security does not belong to magnanimity.
For security, as stated above (Q. 128, ad 6), denotes freedom from
the disturbance of fear. But fortitude does this most effectively.
Wherefore security is seemingly the same as fortitude. But fortitude
does not belong to magnanimity; rather the reverse is the case.
Neither therefore does security belong to magnanimity.

Obj. 2: Further, Isidore says (Etym. x) that a man "is said to be
secure because he is without care." But this seems to be contrary to
virtue, which has a care for honorable things, according to 2 Tim.
2:15, "Carefully study to present thyself approved unto God."
Therefore security does not belong to magnanimity, which does great
things in all the virtues.

Obj. 3: Further, virtue is not its own reward. But security is
accounted the reward of virtue, according to Job 11:14, 18, "If thou
wilt put away from thee the iniquity that is in thy hand . . . being
buried thou shalt sleep secure." Therefore security does not belong
to magnanimity or to any other virtue, as a part thereof.

_On the contrary,_ Tully says (De Offic. i) under the heading:
"Magnanimity consists of two things," that "it belongs t