On the contrary, The reward of beatitude is not due save to acts of virtue. Now it is due to martyrdom, since it is written (Matt. 5:10): "Blessed are they that suffer persecution for justice' sake, for theirs is the kingdom of heaven." Therefore martyrdom is an act of virtue.
I answer that, As stated above (Q. 123, AA. 1, 3), it belongs to virtue to safeguard man in the good of reason. Now the good of reason consists in the truth as its proper object, and in justice as its proper effect, as shown above (Q. 109, AA. 1, 2; Q. 123, A. 12). And martyrdom consists essentially in standing firmly to truth and justice against the assaults of persecution. Hence it is evident that martyrdom is an act of virtue.
Reply Obj. 1: Some have said that in the case of the Innocents the use of their free will was miraculously accelerated, so that they suffered martyrdom even voluntarily. Since, however, Scripture contains no proof of this, it is better to say that these babes in being slain obtained by God's grace the glory of martyrdom which others acquire by their own will. For the shedding of one's blood for Christ's sake takes the place of Baptism. Wherefore just as in the case of baptized children the merit of Christ is conducive to the acquisition of glory through the baptismal grace, so in those who were slain for Christ's sake the merit of Christ's martyrdom is conducive to the acquisition of the martyr's palm. Hence Augustine says in a sermon on the Epiphany (De Diversis lxvi), as though he were addressing them: "A man that does not believe that children are benefited by the baptism of Christ will doubt of your being crowned in suffering for Christ. You were not old enough to believe in Christ's future sufferings, but you had a body wherein you could endure suffering of Christ Who was to suffer."
Reply Obj. 2: Augustine says (De Civ. Dei i) that "possibly the Church was induced by certain credible witnesses of Divine authority thus to honor the memory of those holy women [*Cf. Q. 64, A. 1, ad 2]."
Reply Obj. 3: The precepts of the Law are about acts of virtue. Now it has been stated (I-II, Q. 108, A. 1, ad 4) that some of the precepts of the Divine Law are to be understood in reference to the preparation of the mind, in the sense that man ought to be prepared to do such and such a thing, whenever expedient. In the same way certain things belong to an act of virtue as regards the preparation of the mind, so that in such and such a case a man should act according to reason. And this observation would seem very much to the point in the case of martyrdom, which consists in the right endurance of sufferings unjustly inflicted. Nor ought a man to give another an occasion of acting unjustly: yet if anyone act unjustly, one ought to endure it in moderation. _______________________
SECOND ARTICLE [II-II, Q. 124, Art. 2]
Whether Martyrdom Is an Act of Fortitude?
Objection 1: It seems that martyrdom is not an act of fortitude. For the Greek martyr signifies a witness. Now witness is borne to the faith of Christ. according to Acts 1:8, "You shall be witnesses unto Me," etc. and Maximus says in a sermon: "The mother of martyrs is the Catholic faith which those glorious warriors have sealed with their blood." Therefore martyrdom is an act of faith rather than of fortitude.
Obj. 2: Further, a praiseworthy act belongs chiefly to the virtue which inclines thereto, is manifested thereby, and without which the act avails nothing. Now charity is the chief incentive to martyrdom: Thus Maximus says in a sermon: "The charity of Christ is victorious in His martyrs." Again the greatest proof of charity lies in the act of martyrdom, according to John 15:13, "Greater love than this no man hath, that a man lay down his life for his friends." Moreover without charity martyrdom avails nothing, according to 1 Cor. 13:3, "If I should deliver my body to be burned, and have not charity, it profiteth me nothing." Therefore martyrdom is an act of charity rather than of fortitude.
Obj. 3: Further, Augustine says in a sermon on St. Cyprian: "It is easy to honor a martyr by singing his praises, but it is a great thing to imitate his faith and patience." Now that which calls chiefly for praise in a virtuous act, is the virtue of which it is the act. Therefore martyrdom is an act of patience rather than of fortitude.