the concupiscible faculty.

Nor does this hinder patience from being a part of fortitude, because
the annexing of virtue to virtue does not regard the subject, but the
matter or the form. Nevertheless patience is not to be reckoned a
part of temperance, although both are in the concupiscible, because
temperance is only about those sorrows that are opposed to pleasures
of touch, such as arise through abstinence from pleasures of food and
sex: whereas patience is chiefly about sorrows inflicted by other
persons. Moreover it belongs to temperance to control these sorrows
besides their contrary pleasures: whereas it belongs to patience that
a man forsake not the good of virtue on account of such like sorrows,
however great they be.

Reply Obj. 3: It may be granted that patience in a certain respect is
an integral part of justice, if we consider the fact that a man may
patiently endure evils pertaining to dangers of death; and it is from
this point of view that the objection argues. Nor is it inconsistent
with patience that a man should, when necessary, rise up against the
man who inflicts evils on him; for Chrysostom [*Homily v. in the Opus
Imperfectum, falsely ascribed to St. John Chrysostom] says on Matt.
4:10, "Begone Satan," that "it is praiseworthy to be patient under
our own wrongs, but to endure God's wrongs patiently is most wicked":
and Augustine says in a letter to Marcellinus (Ep. cxxxviii) that
"the precepts of patience are not opposed to the good of the
commonwealth, since in order to ensure that good we fight against our
enemies." But in so far as patience regards all kinds of evils, it is
annexed to fortitude as secondary to principal virtue.
_______________________

FIFTH ARTICLE [II-II, Q. 136, Art. 5]

Whether Patience Is the Same As Longanimity?* [*Longsuffering. It is
necessary to preserve the Latin word, on account of the comparison
with magnanimity.]

Objection 1: It seems that patience is the same as longanimity. For
Augustine says (De Patientia i) that "we speak of patience in God,
not as though any evil made Him suffer, but because He awaits the
wicked, that they may be converted." Wherefore it is written (Ecclus.
5:4): "The Most High is a patient rewarder." Therefore it seems that
patience is the same as longanimity.

Obj. 2: Further, the same thing is not contrary to two things. But
impatience is contrary to longanimity, whereby one awaits a delay:
for one is said to be impatient of delay,