Question I: On magnanimity

Magnanimity, as it is a virtue annexed to Fortitude, has for its matter honors and dishonors. So D. Thomas art. 1. ex Aristotele 4. Eth. cap. 3. For he is Magnanimous who has a mind for something great, or who has a mind rightly affected concerning those things which among exterior goods are absolutely and simply the greatest, as is honor: both because honor is nearest to virtue, as its testimony; and because it is rendered to God and to the best of men; and because, in pursuing honor and forbidding vituperation, men postpone all other things: therefore he who is rightly affected concerning honors is called Magnanimous.

This the Seraphic Doctor intended in his Opusc. declarator. terminorum Theol., when he defines Magnanimity: It is a spontaneous and rational undertaking of difficult things.

And in serm. 5. Hexaëmer., where he says that Magnanimity is that which appreciates great things and despises vile ones. But he corrects what Aristotle says, lib 4. moral. Nicom. cap. 3, The magnanimous man is in the appetite of honor, and explains it to be about the true honors of eternal things, not about worldly praises. Therefore the magnanimous man tends toward those things which are truly worthy of honor, as D. Thomas says loco cit. and Tannerus disp. 3. quaest. 2. num. 56., nor is true magnanimity opposed to humility, since under different aspects the former wills honors, the latter refuses them, as D. Bonaventure teaches loco cit. and D. Thomas ad 4.; for magnanimity esteems one worthy of great things with consideration of the gifts of God: but humility, so that one may lie open to contempt, with consideration of his own vileness.

I ASSERT first, that Magnanimity is a virtue.

It is PROVED because it pertains to virtue that the good of reason be preserved in human affairs; but among other exterior human goods, honors hold the principal place: therefore magnanimity, which sets the mode of reason about great honors, is a virtue.

THIS also the affections, or dispositions, of the body confirm, which Aristotle attributes to the Magnanimous man, 4. Eth. cap. 3., highly consonant with the disposition of an honest mind, when he says: The movement of the magnanimous man seems slow, and his voice grave, and his speech steady. For velocity of movement (says S. Thomas ad 3.) proceeds from this, that a man attends to many things, which he hastens to accomplish; but the magnanimous man attends only to great things, which are few, and which also require great attention, and therefore he has a slow movement.

SIMILARLY also sharpness of voice, and velocity, belong especially to those who wish to contend about anything whatsoever, which does not pertain to the magnanimous, who meddle only with great things. Tannerus notes these things num. 58. from D. Bonaventure in Compend. Theol. verit. lib. 2. cap. 58., where he also brings forward other signs of the magnanimous man, as a square forehead of moderate size, long strides, etc.

I ASSERT secondly, that Magnanimity is a special virtue. So D. Thomas quaest. 129. art. 4. from Aristotle 2. Eth. cap. 7. The reason is, because it constitutes a mode about a determinate matter, namely about honors, as I said. But because honor is the reward of every virtue, therefore magnanimity consequently, by reason of its matter, regards all the virtues.

I ASSERT thirdly, that Magnanimity is a certain potential part of Fortitude. So D. Thomas art. 5. and D. Bonaventure above. It agrees with fortitude in confirming the mind in arduous things; but it falls short of it, because it confirms in that about which it is easier to preserve firmness.

To Magnanimity, Confidence contributes, and Security to Fortitude; but consequently Security belongs to magnanimity, and Confidence to fortitude. So S. Thomas in the same place art. 6. et 7.

Now confidence is a certain hope of the mind of bringing to the end the thing begun. Security is the habit by which imminent evils are not dreaded, as S. Bonaventure teaches in opusc. declarat. terminorum Theologiae.

The goods of fortune also contribute to magnanimity. So S. Thomas art. 8.