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, secondly, even human assistance, since man is naturally a social animal, for he is [not] sufficient by himself to provide for his own life. Accordingly, in so far 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 in so far as his own ability goes, it belongs to a magnanimous man to be confident in himself.
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.
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 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.
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.