Conferences on the Virtues
By Fr. Bruno Cocuzzi, ocd
Number 22
The Virtues s affiliated
with Fortitude
THE
VIRTUES AFFILIATED WITH FORTITUDE…
When we spoke
about Temperance we were able to distinguish different kinds (species)
of the virtue, depending upon the particular matter with which the virtue is
concerned. Thus we spoke of Fasting,
Abstinence, Sobriety, Chastity and others.
That is not true in the case of Fortitude. Although there are different situations in which we are required
to exercise a “degree” of fortitude, the common denominator in them all is the
need to overcome a “reluctance” based on some degree of “fear”, whether that fear
is justified or not. The reluctance is
experienced not only when one is contemplating the pain and/or
difficulty involved in carrying out our obligations as believers, but also
when one is thinking about undertaking a great and noble project. However, as in the case of Temperance, we
are able to speak of the “integral parts” of the virtue of Fortitude. These, too, are like virtues in that
they are permanent (habitual) dispositions of soul without which one
would be unable to exercise the virtue of Fortitude in any degree.
The first of
these is called Magnanimity (literally:
greatness of soul), which enables one to conceive and undertake great
and noble projects. The second is
called Magnificence (literally:
greatness in action), which enables one to endure considerable
danger and difficulty in the carrying out of those noble projects to
completion. These are necessary when
one is “taking the initiative” in the service of God and neighbor. Most of the time these “works” are not
“obligatory”, that is, NOT INCUMBENT upon a believer in virtue of being a
believer. They are concerned with
what are called “works of super-erogation”, that is, going above and beyond what
is necessary to achieve our eternal salvation. An example of that would be to embrace “religious life” in an
Order or Congregation. But even then it
is possible to speak of works of “supererogation” within religious Life, as St.
Albert of Jerusalem does in the Primitive Rule of Carmel.
Four others
(integral parts) have to do with what one “endures” or “has to put up
with”. That is to say, these have
nothing to do with “taking an initiative”.
They have more to do with keeping one from becoming (a) dis-spirited and
from (b) “giving up”, whether it has to do with the fulfillment of
“obligations” or the “carrying to completion” the works of supererogation
freely undertaken. As to the former,
the dispositions which strengthen the soul in the face of imminent
dangers and difficulties over a protracted period of time are PATIENCE and
LONGANIMITY. These are “passive”
dispositions. As to the latter, those
which strengthen the soul and keep one from abandoning either the
fulfillment of duties necessary for salvation or works of supererogation
are PERSEVERENCE and CONSTANCY.
According to
the author of my text book (and St. Thomas, whom he follows), all the above
mentioned are “integral parts” of the VIRTUE of Fortitude ONLY WHEN they are
exercised in the face of danger of physical death. Otherwise they are called “virtues” in their
own right, which “imitate” the virtue of Fortitude, in that they “strengthen”
the soul against lesser dangers.
In this situation they are said to be “affiliated” with Fortitude, and
we will now speak of them specifically.
THE
VIRTUE OF MAGNANIMITY…
Magnanimity
(greatness of soul) is the habitual disposition toward achieving EXCELLENCE of
every kind. Primarily it has to do with
works or “deeds”, secondarily with “high office”. It manifests itself whenever an opportunity arises to do
something worthy to great honor, i.e., outstanding and difficult, that the
circumstances “call for”.
One who
possesses this virtue does not perform great deeds just for the sake of the
“honor” that accompanies them, rather, such a one is inclined to undertake such
works simply because of the special “goodness” that is linked with doing
difficult things out of a spirit of generosity. When “honor” does devolve upon the “doer”, this same virtue is
such that the honor is put to good use, according to right reason.
A magnanimous
person, then, is to be distinguished from an ambitious person. The latter seeks “honor: for selfish
reasons. The former (because a virtue
is operative) is unable to pursue anything worthy of honor that is not also
“great” in the eyes of God. Actually,
such a one tends to despise mere temporal riches as well as the delights and
honors that are esteemed by “the world”.
And by that same virtue, he/she is not “cast down” or “crushed” by
insult or ignominy, but rather despises them and holds them in contempt.
Contrary to
appearances, though, magnanimity and humility are not opposed to
one another. That is to say, one can be
humble and magnanimous at the same time.
In everyone there is found something great that one possesses as a gift
from God, and some defect which is attributable to the weakness of human
nature. The magnanimous soul strives to
live up to the “dignity” the gifts of God bestow upon it by using them to do
things worthy of esteem. The humble
soul remains small in its own estimation out of a consideration of its own
shortcomings. In regard to others,
person A, who is both magnanimous AND humble, perceives as reprehensible person
B’s failure to use the gifts that God has bestowed upon B to good advantage,
while at the same time thinking of B as being “superior” to itself by the
conviction that he/she (A) would not have done as well as B had those same
gifts been given to him/her.
INDICES
OF A MAGNANIMOUS SOUL…
St. Thomas,
following Aristotle, enumerates several ways in which magnanimity manifests
itself in interpersonal relationships, of which the following are the most
important:
1. Takes
only moderate delight when praised, even when highly praised.
2. Remains
even-tempered in BOTH prosperity AND adversity.
3. Willingly
goes to the aid of others when asked, but rarely seeks help for itself from
others.
4. In
the company of (a) “dignitaries”, it conducts itself “with dignity”, that is
does not flatter them nor permit its own “liberty of spirit” to be dampened by
their “authority”; (b) persons of “moderate” status, it is modest and
unassuming.
5. Is
not “ambitious” and thus does not try to gain access to those places and
functions that are reserved for “dignitaries”.
6. Freely
and straightforwardly expresses its opinion “when necessary”, and is neither
afraid of others nor desires to be flattered by others.
7. Does
not remember injuries received, for that would be “vile”.
8. Does
not “gossip”; does not flatter or speak ill of anyone.
9. In
its exterior movements and gestures it is “calm and composed”. It never acts {precipitously” because,
accustomed as it is to undertaking great works (when the occasion demands), it
proceeds at a “deliberate” pace.
10. Seldom
allows its full greatness of soul to be displayed, because that smacks of
“boasting”.
SOME
OBSERVATIONS…
A. In
so far as the “inclination” or disposition of soul is concerned, ALL THE JUST
possess the virtue of Magnanimity. In
so far as the “actual accomplishment” of great things is concerned, it is
possessed only by those among the just who are endowed with “great” powers of
mind and heart.
B. Confidence
is a quality which pertains to and contributes to the exercise of the virtue of
Magnanimity. It is the firm hope and
invincible “expectation” that the good work undertaken will be brought to a
happy conclusion.
C. Serenity
is also an attribute of the magnanimous soul.
It enables one to remain “secure” in the presence of circumstances that
would arouse fear and doubts in a lesser soul as to the successful outcome of
difficult undertakings.
D. The
magnanimous soul invariably has at his disposal a wealth of material resources,
without which “great works” cannot be achieved. This does not mean that he/she is necessarily a wealthy person,
but it does imply an influence for good over others, who contribute some of the
time, talent, energy AND the necessary funds required to initiate and support
difficult and noble projects.
THE
SINS “OPPOSED” TO MAGNANIMITY…
By way of
excess (too much), it is possible to fall into one or more of the sins of Presumption,
ambition, and vainglory.
1. The
PRESUMPTION spoken of here IS NOT that which is opposed to the Theological
Virtue of Hope, which is a rash and reckless expectation of achieving salvation
by inadequate, ineffective means (that is, not ordained by God), or a rash and
reckless disregard of either the divine assistance needed or of the means
established and provided by God in order that we may save our souls. HERE we are speaking of overconfidence: an “unwarranted reliance” upon one’s own
capabilities and powers. It is defined
as the inordinate tendency to attempt great and noble works that surpass
one’s strength and capacity.
The
cause of this sin is “culpable error” in estimating one’s own knowledge,
strength and virtue. (We say “culpable”
because there is such a thing as an “honest mistake”). Examples of presumption would be those
instances in which a person, WHO KNOWS, or SHOULD KNOW, that he has not
had sufficient education or training, nevertheless “presumes” to fulfill such
offices as Confessor, Physician, attorney, etc. Ordinarily this kind of presumption is not a grave sin, since it
doesn’t proceed from want or Charity or from Malice. However, it could become a mortal sin by reason of its EFFECT,
namely if it results in great harm, or danger of great harm to another
or to oneself. This is especially true
of the three “offices” just mentioned.
2. AMBITION
is defined as the Inordinate Desire for Honor. The guilt of Ambition can be incurred in at least four ways: by a) seeking the honor which goes with an
excellence that one DOES NOT possess.
The example is given in an “uneducated” person who seeks to be known for
his “learning”; b) expecting to be honored for what, in reality, is
reprehensible, e.g., for what is sinful, or for what has been acquired as the
result of sinful conduct; c) failing to acknowledge that the quality which
merits honor is itself a gift of God, such that the honor is to be referred
first and foremost to Him; d) failing to use the EXCELLENCE WHICH MERITS
“honor” for the good of others. This
latter reminds us of the Principle (of “stewardship”): All those gifts which cause a person to EXEL
are given by God for the benefit of others.
Ordinarily, ambition is also a “venial” sin. But, again, in particular circumstances it could be a grave moral
disorder, as when, because of ambition, one is prepared to commit serious sin
in order to acquire Excellence or an Office which requires excellence,
or, if in the process of doing so, one has gravely injured another.
3. VAINGLORY
is defined as the inordinate Appetite for fame and glory. That is, an excessive craving for human
esteem and praise. Literally, vainglory
means an “empty show” of one’s excellence, whether true or fictitious. This vainglory IS a Capital Sin.
When
we talk about glory we mean clear knowledge of another’s excellence which
engenders admiration. As such, it
is the natural and normal consequence of the “perception” of that person’s
excellence. It is what causes us to
“honor” those whom we know are gifted above the average. Because a reputation for excellence is a
powerful help in achieving extraordinary works, it is possible to have an
ORDINATE desire for excellence (and that is what we have called Magnanimity). The habitual tendency to seek glory for
its own sake and NOT as a means to a good end is what constitutes vice.
According
to my textbook, the three categories of EMPTY SHOW are 1. Seeking the praise and adulation of others
for something that does not merit it (see how many beers I can Chug-a-lug in
succession!!!), or a manifestation of excessive praise. 2.
Receiving praise from those who cannot distinguish between what is truly
worthy of praise and what is not.
3. Resting and taking delight in
one’s “fame” or “good reputation” as if it were an end in itself.
As
in the case of EXCELLENCE (outstanding talent) and HIGH OFFICE, it is the Will
of God (who confers them) that Fame, Glory, a Good Name and Reputation be used
in the service of others, that is, to lead others to good. Certainly the three examples given above do
not lend themselves to that noble purpose.
Worthy
of note are the words of St. Thomas in the course of his treatment of
Vainglory: It pertains to human
“perfection” TO KNOW ONESELF. But that
one be known by others DOES NOT pertain to human perfection. Thus, that others get to know one’s good
qualities is not to be desired (or pursued) for its own sake. That can ONLY be sought in so far as it can
be turned to the good of others: In order
that they may give the glory to God and be inspired thereby to make progress in
good. There is even a personal benefit
that can derive from one’s own good qualities being known to others: Their good opinion powerfully helps one to
persevere in goodness and to sustain generous efforts to advance in
goodness. These are the only motives
that make one’s care to be well thought of by others laudable, because then
it redounds to the honor of God and the good of others. It is NOT laudable that one take vain
(worthless) delight in a good reputation.
(Cf. Mt. 5,16)
Again,
as with presumption and ambition, vainglory is not a GRAVE moral disorder. Thus one might wonder why it is listed among
the CAPITAL SINS. It seems to me that
we don’t have to look far for the answer.
One reason that a person may have such an insatiable “hunger” to be
honored and praised that he or she will do anything, even commit heinous
crimes, to obtain it. Or one may be
“unwilling to serve” (the “non serviam” of Satan) or to be “subject” in any way
(the “I will be as God” of Satan). Thus
such a one seeks honor and glory and otherwise to be made much of by others so
as to “justify” the attributes just mentioned.
In other words, Pride nourishes itself on vainglory.
By
way of NOT ENOUGH, the sin opposed to Magnanimity is PUSILLANIMITY (“smallness”
of soul). It is defined as the
permanent (habitual) disposition of soul whereby one avoids and evades AS IF
they were beyond its strength the great and noble works that circumstances call
for, that is, those which one CAN AND SHOULD undertake. As a result of this state of soul one is
“terrified” by difficulties and trials, fails to rely sufficiently on the help
of God, and because of empty fears, neglects and fails to carry out the duties
of his or her state in life.
This
vice is attributed to “culpable error”, which to me sounds like saying a “want
of due Faith”. Anyone who is “small of
soul” as the result of a too vivid awareness of its INCAPACITY to perform
extraordinary deeds ought to pray fervently to St. Therese of the Child Jesus
for the help to overcome it and become truly Magnanimous.
- - - - -
Thanks
be to God we have come to a natural break in the material. Next we will treat of the virtues of
Magnificence, Patience, Longanimity, Perseverance and Constancy.
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