Whether constancy pertains to perseverance?
Objection 1: It seems that constancy does not pertain to perseverance. For constancy pertains to patience, as stated above (Q[137], A[5]): and patience differs from perseverance. Therefore constancy does not pertain to perseverance.
Objection 2: Further, "virtue is about the difficult and the good." Now it does not seem difficult to be constant in little works, but only in great deeds, which pertain to magnificence. Therefore constancy pertains to magnificence rather than to perseverance.
Objection 3: Further, if constancy pertained to perseverance, it would seem nowise to differ from it, since both denote a kind of unchangeableness. Yet they differ: for Macrobius (In Somn. Scip. i) condivides constancy with firmness by which he indicates perseverance, as stated above (Q[128] , A[6]). Therefore constancy does not pertain to perseverance.
On the contrary, One is said to be constant because one stands to a thing. Now it belongs to perseverance to stand to certain things, as appears from the definition given by Andronicus. Therefore constancy belongs to perseverance.
I answer that, Perseverance and constancy agree as to end, since it belongs to both to persist firmly in some good: but they differ as to those things which make it difficult to persist in good. Because the virtue of perseverance properly makes man persist firmly in good, against the difficulty that arises from the very continuance of the act: whereas constancy makes him persist firmly in good against difficulties arising from any other external hindrances. Hence perseverance takes precedence of constancy as a part of fortitude, because the difficulty arising from continuance of action is more intrinsic to the act of virtue than that which arises from external obstacles.
Reply to Objection 1: External obstacles to persistence in good are especially those which cause sorrow. Now patience is about sorrow, as stated above (Q[136], A[1]). Hence constancy agrees with perseverance as to end: while it agrees with patience as to those things which occasion difficulty. Now the end is of most account: wherefore constancy pertains to perseverance rather than to patience.
Reply to Objection 2: It is more difficult to persist in great deeds: yet in little or ordinary deeds, it is difficult to persist for any length of time, if not on account of the greatness of the deed which magnificence considers, yet from its very continuance which perseverance regards. Hence constancy may pertain to both.
Reply to Objection 3: Constancy pertains to perseverance in so far as it has something in common with it: but it is not the same thing in the point of their difference, as stated in the Article.
Whether perseverance needs the help of grace? [*Cf. FS, Q[109], A[10]]
Objection 1: It seems that perseverance does not need the help of grace. For perseverance is a virtue, as stated above (A[1]). Now according to Tully (De Invent. Rhet. ii) virtue acts after the manner of nature. Therefore the sole inclination of virtue suffices for perseverance. Therefore this does not need the help of grace.
Objection 2: Further, the gift of Christ's grace is greater than the harm brought upon us by Adam, as appears from Rom. 5:15, seqq. Now "before sin man was so framed that he could persevere by means of what he had received," as Augustine says (De Correp. et Grat. xi). Much more therefore can man, after being repaired by the grace of Christ, persevere without the help of a further grace.
Objection 3: Further, sinful deeds are sometimes more difficult than deeds of virtue: hence it is said in the person of the wicked ( Wis. 5:7 ): "We . . . have walked through hard ways." Now some persevere in sinful deeds without the help of another. Therefore man can also persevere in deeds of virtue without the help of grace.
On the contrary, Augustine says (De Persev. i): "We hold that perseverance is a gift of God, whereby we persevere unto the end, in Christ."
I answer that, As stated above (A[1], ad 2; A[2], ad 3), perseverance has a twofold signification. First, it denotes the habit of perseverance, considered as a virtue. In this way it needs the gift of habitual grace, even as the other infused virtues. Secondly, it may be taken to denote the act of perseverance enduring until death: and in this sense it needs not only habitual grace, but also the gratuitous help of God sustaining man in good until the end of life, as stated above (FS, Q[109], A[10]), when we were treating of grace. Because, since the free-will is changeable by its very nature, which changeableness is not taken away from it by the habitual grace bestowed in the present life, it is not in the power of the free-will, albeit repaired by grace, to abide unchangeably in good, though it is in its power to choose this: for it is often in our power to choose yet not to accomplish.
Reply to Objection 1: The virtue of perseverance, so far as it is concerned, inclines one to persevere: yet since it is a habit, and a habit is a thing one uses at will, it does not follow that a person who has the habit of virtue uses it unchangeably until death.
Reply to Objection 2: As Augustine says (De Correp. et Grat. xi), "it was given to the first man, not to persevere, but to be able to persevere of his free-will: because then no corruption was in human nature to make perseverance difficult. Now, however, by the grace of Christ, the predestined receive not only the possibility of persevering, but perseverance itself. Wherefore the first man whom no man threatened, of his own free-will rebelling against a threatening God, forfeited so great a happiness and so great a facility of avoiding sin: whereas these, although the world rage against their constancy, have persevered in faith."
Reply to Objection 3: Man is able by himself to fall into sin, but he cannot by himself arise from sin without the help of grace. Hence by falling into sin, so far as he is concerned man makes himself to be persevering in sin, unless he be delivered by God's grace. On the other hand, by doing good he does not make himself to be persevering in good, because he is able, by himself, to sin: wherefore he needs the help of grace for that end.