Respondeo dicendum quod nomen fiduciae ex fide assumptum esse videtur. Ad fidem autem pertinet aliquid et alicui credere. Pertinet autem fiducia ad spem, secundum illud Iob XI, habebis fiduciam, proposita tibi spe. Et ideo nomen fiduciae hoc principaliter significare videtur, quod aliquis spem concipiat ex hoc quod credit verbis alicuius auxilium promittentis. Sed quia fides dicitur etiam opinio vehemens; contingit autem aliquid vehementer opinari non solum ex eo quod est ab alio dictum, sed etiam ex eo quod in alio consideratur, inde est quod fiducia etiam potest dici qua aliquis spem alicuius rei concipit ex aliquo considerato; quandoque quidem in seipso, puta cum aliquis, videns se sanum, confidit se diu victurum; quandoque autem in alio, puta cum aliquis, considerans alium amicum suum esse et potentem, fiduciam habet adiuvari ab eo. I answer that, Confidence takes its name from fides (faith): and it belongs to faith to believe something and in somebody. But confidence belongs to hope, according to Job 11:18, Thou shalt have confidence, hope being set before thee. Wherefore confidence apparently denotes chiefly that a man derives hope through believing the word of one who promises to help him. Since, however, faith signifies also a strong opinion, and since one may come to have a strong opinion about something, not only on account of another’s statement, but also on account of something we observe in another, it follows that confidence may denote the hope of having something, which hope we conceive through observing something either in oneself—for instance, through observing that he is healthy, a man is confident that he will live long. Or in another, for instance, through observing that another is friendly to him and powerful, a man is confident that he will receive help from him. Dictum est autem supra quod magnanimitas proprie est circa spem alicuius ardui. Et ideo, quia fiducia importat quoddam robur spei proveniens ex aliqua consideratione quae facit vehementem opinionem de bono assequendo, inde est quod fiducia ad magnanimitatem pertinet. Now it has been stated above (A. 1, ad 2) that magnanimity is chiefly about the hope of something difficult. Wherefore, since confidence denotes a certain strength of hope arising from some observation which gives one a strong opinion that one will obtain a certain good, it follows that confidence belongs to magnanimity. Ad primum ergo dicendum quod, sicut philosophus dicit, in IV Ethic., ad magnanimum pertinet nullo indigere, quia hoc deficientis est, hoc tamen debet intelligi secundum modum humanum; unde addit, vel vix. Hoc enim est supra hominem, ut omnino nullo indigeat. Indiget enim omnis homo, primo quidem, divino auxilio, secundario autem etiam auxilio humano, quia homo est naturaliter animal sociale, eo quod sibi non sufficit ad vitam. Inquantum ergo indiget aliis, sic ad magnanimum pertinet ut habeat fiduciam de aliis, quia hoc etiam ad excellentiam hominis pertinet, quod habeat alios in promptu qui eum possint iuvare. Inquantum autem ipse aliquid potest, intantum ad magnanimitatem pertinet fiducia quam habet de seipso. Reply Obj. 1: As the Philosopher says (Ethic. iv, 3), it belongs to the magnanimous to need nothing, for need is a mark of the deficient. But this is to be understood according to the mode of a man, hence he adds or scarcely anything. For it surpasses man to need nothing at all. For every man needs, first, the Divine assistance, second, even human assistance, since man is naturally a social animal, for he is not sufficient by himself to provide for his own life. Accordingly, insofar as he needs others, it belongs to a magnanimous man to have confidence in others, for it is also a point of excellence in a man that he should have at hand those who are able to be of service to him. And insofar as his own ability goes, it belongs to a magnanimous man to be confident in himself. Ad secundum dicendum quod, sicut supra dictum est, cum de passionibus ageretur, spes quidem directe opponitur desperationi, quae est circa idem obiectum, scilicet circa bonum, sed secundum contrarietatem obiectorum opponitur timori, cuius obiectum est malum. Fiducia autem quoddam robur spei importat. Et ideo opponitur timori, sicut et spes. Sed quia fortitudo proprie firmat hominem contra mala, magnanimitas autem circa prosecutionem bonorum; inde est quod fiducia magis proprie pertinet ad magnanimitatem quam ad fortitudinem. Sed quia spes causat audaciam, quae pertinet ad fortitudinem, inde est quod fiducia ad fortitudinem ex consequenti pertinet. Reply Obj. 2: As stated above (I-II, Q. 23, A. 2; Q. 40, A. 4), when we were treating of the passions, hope is directly opposed to despair, because the latter is about the same object, namely good. But as regards contrariety 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. Ad tertium dicendum quod fiducia, sicut dictum est, importat quendam modum spei, est enim fiducia spes roborata ex aliqua firma opinione. Modus autem adhibitus alicui affectioni potest pertinere ad commendationem ipsius actus, ut ex hoc sit meritorius, non tamen ex hoc determinatur ad speciem virtutis, sed ex materia. Et ideo fiducia non potest, proprie loquendo, nominare aliquam virtutem, sed potest nominare conditionem virtutis. Et propter hoc numeratur inter partes fortitudinis, non quasi virtus adiuncta (nisi secundum quod accipitur pro magnanimitate a Tullio), sed sicut pars integralis, ut dictum est. 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. Articulus 7 Article 7 Utrum securitas ad magnanimitatem pertineat Whether security belongs to magnanimity? Ad septimum sic proceditur. Videtur quod securitas ad magnanimitatem non pertineat. Securitas enim, ut supra habitum est, importat quietem quandam a perturbatione timoris. Sed hoc maxime facit fortitudo. Ergo securitas videtur idem esse quod fortitudo. Sed fortitudo non pertinet ad magnanimitatem, sed potius e converso. Ergo neque securitas ad magnanimitatem pertinet. 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. Praeterea, Isidorus dicit, in libro Etymol., quod securus dicitur quasi sine cura. Sed hoc videtur esse contra virtutem, quae curam habet de rebus honestis, secundum illud apostoli, II ad Tim. II, sollicite cura teipsum probabilem exhibere Deo. Ergo securitas non pertinet ad magnanimitatem, quae operatur magnum in omnibus virtutibus. 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. Praeterea, non est idem virtus et virtutis praemium. Sed securitas ponitur praemium virtutis, ut patet Iob XI, si iniquitatem quae est in manu tua abstuleris, defossus securus dormies. Ergo securitas non pertinet ad magnanimitatem, neque ad aliam virtutem, sicut pars eius. 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. Sed contra est quod Tullius dicit, in I de Offic., quod ad magnanimum pertinet neque perturbationi animi, neque homini, neque fortunae succumbere. Sed in hoc consistit hominis securitas. Ergo securitas ad magnanimitatem pertinet. On the contrary, Tully says (De Offic. i) under the heading: Magnanimity consists of two things, that it belongs to magnanimity to give way neither to a troubled mind, nor to man, nor to fortune. But a man’s security consists in this. Therefore security belongs to magnanimity. Respondeo dicendum quod, sicut philosophus dicit, in II suae rhetoricae, timor facit homines consiliativos, inquantum scilicet curam habent qualiter possint ea evadere quae timent. Securitas autem dicitur per remotionem huius curae quam timor ingerit. Et ideo securitas importat quandam perfectam quietem animi a timore, sicut fiducia importat quoddam robur spei. Sicut autem spes directe pertinet ad magnanimitatem, ita timor directe pertinet ad fortitudinem. Et ideo, sicut fiducia immediate pertinet ad magnanimitatem, ita securitas immediate pertinet ad fortitudinem. I answer that, As the Philosopher says (Rhet. ii, 5), fear makes a man take counsel, because, to wit he takes care to avoid what he fears. Now security takes its name from the removal of this care, of which fear is the cause: wherefore security denotes perfect freedom of the mind from fear, just as confidence denotes strength of hope. Now, as hope directly belongs to magnanimity, so fear directly regards fortitude. Wherefore as confidence belongs immediately to magnanimity, so security belongs immediately to fortitude. Considerandum tamen est quod, sicut spes est causa audaciae, ita timor est causa desperationis, ut supra habitum est, cum de passionibus ageretur. Et ideo, sicut fiducia ex consequenti pertinet ad fortitudinem, inquantum utitur audacia; ita et securitas ex consequenti pertinet ad magnanimitatem, inquantum repellit desperationem. It must be observed, however, that as hope is the cause of daring, so is fear the cause of despair, as stated above when we were treating of the passion (I-II, Q. 45, A. 2). Wherefore as confidence belongs indirectly to fortitude, insofar as it makes use of daring, so security belongs indirectly to magnanimity, insofar as it banishes despair. Ad primum ergo dicendum quod fortitudo non praecipue laudatur ex hoc quod non timeat, quod pertinet ad securitatem, sed inquantum importat firmitatem quandam in passionibus. Unde securitas non est idem quod fortitudo, sed est quaedam conditio eius. Reply Obj. 1: Fortitude is chiefly commended, not because it banishes fear, which belongs to security, but because it denotes a firmness of mind in the matter of the passion. Wherefore security is not the same as fortitude, but is a condition thereof. Ad secundum dicendum quod non quaelibet securitas est laudabilis, sed quando deponit aliquis curam prout debet, et in quibus timere non oportet. Et hoc modo est conditio fortitudinis et magnanimitatis. Reply Obj. 2: Not all security is worthy of praise but only when one puts care aside, as one ought, and in things when one should not fear: in this way it is a condition of fortitude and of magnanimity. Ad tertium dicendum quod in virtutibus est quaedam similitudo et participatio futurae beatitudinis, ut supra habitum est. Et ideo nihil prohibet securitatem quandam esse conditionem alicuius virtutis, quamvis perfecta securitas ad praemium virtutis pertineat. Reply Obj. 3: There is in the virtues a certain likeness to, and participation of, future happiness, as stated above (I-II, Q. 5, AA. 3, 7). Hence nothing hinders a certain security from being a condition of a virtue, although perfect security belongs to virtue’s reward. Articulus 8 Article 8 Utrum bona fortunae conferant ad magnanimitatem Whether goods of fortune conduce to magnanimity? Ad octavum sic proceditur. Videtur quod bona fortunae non conferant ad magnanimitatem. Quia ut Seneca dicit, in libro de ira, virtus sibi sufficiens est. Sed magnanimitas facit omnes virtutes magnas, ut dictum est. Ergo bona fortunae non conferunt ad magnanimitatem. Objection 1: It seems that goods of fortune do not conduce to magnanimity. For according to Seneca (De Ira i: De vita beata xvi): virtue suffices for itself. Now magnanimity takes every virtue great, as stated above (A. 4, ad 3). Therefore goods of fortune do not conduce to magnanimity. Praeterea, nullus virtuosus contemnit ea quibus iuvatur. Sed magnanimus contemnit ea quae pertinent ad exteriorem fortunam, dicit enim Tullius, in I de Offic., quod magnus animus in externarum rerum despicientia commendatur. Ergo magnanimitas non adiuvatur a bonis fortunae. Obj. 2: Further, no virtuous man despises what is helpful to him. But the magnanimous man despises whatever pertains to goods of fortune: for Tully says (De Offic. i) under the heading: Magnanimity consists of two things, that a great soul is commended for despising external things. Therefore a magnanimous man is not helped by goods of fortune. Praeterea, ibidem Tullius subdit quod ad magnum animum pertinet ea quae videntur acerba ita ferre ut nihil a statu naturae discedat, nihil a dignitate sapientis. Et Aristoteles dicit, in IV Ethic., quod magnanimus in infortuniis non est tristis. Sed acerba et infortunia opponuntur bonis fortunae, quilibet autem tristatur de subtractione eorum quibus iuvatur. Ergo exteriora bona fortunae non conferunt ad magnanimitatem. Obj. 3: Further, Tully adds (De Offic. i) that it belongs to a great soul so to bear what seems troublesome, as nowise to depart from his natural estate, or from the dignity of a wise man. And Aristotle says (Ethic. iv, 3) that a magnanimous man does not grieve at misfortune. Now troubles and misfortunes are opposed to goods of fortune, for every one grieves at the loss of what is helpful to him. Therefore external goods of fortune do not conduce to magnanimity. Sed contra est quod philosophus dicit, in IV Ethic., quod bonae fortunae videntur conferre ad magnanimitatem. On the contrary, The Philosopher says (Ethic. iv, 3) that good fortune seems to conduce to magnanimity. Respondeo dicendum quod, sicut ex supra dictis patet, magnanimitas ad duo respicit, ad honorem quidem sicut ad materiam; sed ad aliquid magnum operandum sicut ad finem. Ad utrumque autem istorum bona fortunae cooperantur. Quia enim honor virtuosis non solum a sapientibus, sed etiam a multitudine exhibetur, quae maxima reputat huiusmodi exteriora bona fortunae; fit ex consequenti ut ab eis maior honor exhibeatur his quibus adsunt exteriora bona fortunae. Similiter etiam ad actus virtutum organice bona fortunae deserviunt, quia per divitias et potentiam et amicos datur nobis facultas operandi. Et ideo manifestum est quod bona fortunae conferunt ad magnanimitatem. I answer that, As stated above (A. 1), magnanimity regards two things: honor as its matter, and the accomplishment of something great as its end. Now goods of fortune conduce to both these things. For since honor is conferred on the virtuous, not only by the wise, but also by the multitude who hold these goods of fortune in the highest esteem, the result is that they show greater honor to those who possess goods of fortune. Likewise goods of fortune are useful organs or instruments of virtuous deeds: since we can easily accomplish things by means of riches, power and friends. Hence it is evident that goods of fortune conduce to magnanimity. Ad primum ergo dicendum quod virtus sibi sufficiens esse dicitur, quia sine his etiam exterioribus bonis esse potest. Indiget tamen his exterioribus bonis ad hoc quod expeditius operetur. Reply Obj. 1: Virtue is said to be sufficient for itself, because it can be without even these external goods; yet it needs them in order to act more expeditiously. Ad secundum dicendum quod magnanimus exteriora bona contemnit, inquantum non reputat ea magna bona, pro quibus debeat aliquid indecens facere. Non tamen quantum ad hoc contemnit ea, quin reputet ea utilia ad opus virtutis exequendum. Reply Obj. 2: The magnanimous man despises external goods, inasmuch as he does not think them so great as to be bound to do anything unbecoming for their sake. Yet he does not despise them, but that he esteems them useful for the accomplishment of virtuous deeds. Ad tertium dicendum quod quicumque non reputat aliquid magnum, neque multum gaudet si illud obtineat, neque multum tristatur si illud amittat. Et ideo, quia magnanimus non aestimat exteriora bona fortunae quasi aliqua magna, inde est quod nec de eis multum extollitur si adsint, neque in eorum amissione multum deiicitur. Reply Obj. 3: If a man does not think much of a thing, he is neither very joyful at obtaining it, nor very grieved at losing it. Wherefore, since the magnanimous man does not think much of external goods, that is goods of fortune, he is neither much uplifted by them if he has them, nor much cast down by their loss. Quaestio 130 Question 130 De praesumptione Presumption Deinde considerandum est de vitiis oppositis magnanimitati. Et primo, de illis quae opponuntur sibi per excessum, quae sunt tria, scilicet praesumptio, ambitio, inanis gloria. Secundo, de pusillanimitate, quae opponitur ei per modum defectus. Circa primum quaeruntur duo. We must now consider the vices opposed to magnanimity; and in the first place, those that are opposed thereto by excess. These are three, namely, presumption, ambition, and vainglory. Second, we shall consider pusillanimity which is opposed to it by way of deficiency. Under the first head there are two points of inquiry: Primo, utrum praesumptio sit peccatum. (1) Whether presumption is a sin? Secundo, utrum opponatur magnanimitati per excessum. (2) Whether it is opposed to magnanimity by excess? Articulus 1 Article 1 Utrum praesumptio sit peccatum Whether presumption is a sin? Ad primum sic proceditur. Videtur quod praesumptio non sit peccatum. Dicit enim apostolus, ad Philipp. III, quae retro sunt obliviscens, ad anteriora me extendo. Sed hoc videtur ad praesumptionem pertinere quod aliquis tendat in ea quae sunt supra seipsum. Ergo praesumptio non est peccatum. Objection 1: It seems that presumption is not a sin. For the Apostle says: Forgetting the things that are behind, I stretch forth myself to those that are before. But it seems to savor of presumption that one should tend to what is above oneself. Therefore presumption is not a sin. Praeterea, philosophus dicit, in X Ethic., quod oportet non secundum suadentes humana sapere hominem entem, neque mortalia mortalem, sed inquantum contingit immortale facere. Et in I Metaphys. dicit quod homo debet se trahere ad divina inquantum potest. Sed divina et immortalia maxime videntur esse supra hominem. Cum ergo de ratione praesumptionis sit quod aliquis tendat in ea quae sunt supra seipsum, videtur quod praesumptio non sit peccatum sed magis sit aliquid laudabile. Obj. 2: Further, the Philosopher says (Ethic. i, 7) we should not listen to those who would persuade us to relish human things because we are men, or mortal things because we are mortal, but we should relish those that make us immortal: and (Metaph. i) that man should pursue divine things as far as possible. Now divine and immortal things are seemingly far above man. Since then presumption consists essentially in tending to what is above oneself, it seems that presumption is something praiseworthy, rather than a sin. Praeterea, apostolus dicit, II ad Cor. III, non sumus sufficientes cogitare aliquid a nobis, quasi ex nobis. Si ergo praesumptio, secundum quam aliquis nititur in ea ad quae non sufficit, sit peccatum, videtur quod homo nec cogitare aliquod bonum licite possit. Quod est inconveniens. Non ergo praesumptio est peccatum. Obj. 3: Further, the Apostle says (2 Cor 3:5): Not that we are sufficient to think anything of ourselves, as of ourselves. If then presumption, by which one strives at that for which one is not sufficient, be a sin, it seems that man cannot lawfully even think of anything good: which is absurd. Therefore presumption is not a sin.