Question II: On the vices opposed to magnanimity

FOUR are these, of which three are opposed by excess, Presumption, Ambition, and Vain glory: the fourth by defect, namely Pusillanimity.

PRESUMPTION is the vice by which one attempts things that exceed his powers and capacity. Thus St. Thomas, art. 1. and 2., following Aristotle, 2. Eth. cap. 7. and lib. 4. cap. 3. For the magnanimous man does not strive for things greater than befit him, nor does he transgress the proportion of his capacity, just as naturally every action is commensurated with the power of the agent. The same St. Bonaventure teaches, in speculo animae, cap. 1.

BUT SINCE what we can do through others we can in a manner do through ourselves, according to Aristotle, 3. Eth. cap. 3., therefore it is not presumption to attempt a work of virtue with Divine help, which is denied to no one. It will, however, be presumption if one attempts it from himself, or for his own merits, or falsely, or more than others, as Bl. Bonaventure teaches, loco citato.

AMBITION is the vice by which one inordinately desires honor. Thus Bl. Thomas, quaest. 130. art. 1. and 2.; Bl. Bonaventure, in speculo animae, cap. 4. This, moreover, happens in three ways: either the ambitious man seeks an honor he does not merit, or an honor which he does not refer to God, or to the utility of others, but to his own advantage. Thus St. Thomas, quaest. 131. art. 1. and 2.; Bl. Bonaventure, in Pharetra 3. part. cap. 24., proving this with many authorities of the Fathers.

Wherein the Seraphic Doctor notes, serm. 5. Hexaëmer., that honor is not a good desirable per se.

VAIN glory is the vice by which glory is sought vainly, either about what is not, or about what is not worthy of glory; or about what is praised only by the judgment of men, either by seeking glory, or by referring glory itself to an undue end. Thus Bl. Thomas, quaest. 132. art. 1. and 2.; Bl. Bonaventure, in speculo animae, cap. 1. and 4. Thus it is opposed to magnanimity, seeking a glory which is a certain effect of honor unduly. See also Bl. Bonaventure, p. p. Centil. sect. 18. and in explicatione terminorum Theol.

It can, moreover, be mortal, if one glories in illicit things, or refers glory to himself as his last end.

VAIN glory is a capital vice, whose daughters are Disobedience, Boastfulness, Hypocrisy, Incontinence, or Contentiousness, Obstinacy, Discord, and Presumption of novelty. Thus St. Bonaventure, in speculo, loco cit. and p. p. Centil. sect. 18.; Bl. Thomas, quaest. 132. art. 4. and 5., from Bl. Gregory, 31. moral. cap. 31.

DISOBEDIENCE is the will fleeing subjection, unwilling to be subject to superiors.

BOASTFULNESS is the will, on account of an apparent power of its own, showing itself off.

HYPOCRISY is the will simulating itself deceitfully under the appearance of sanctity, acting openly in a base manner and vilely in secret, with no intention, no work.

INCONTINENCE is the will, by conforming itself, seeking to be praised by those who are evil.

OBSTINACY is the will fleeing the warning of probity, irrevocably defending its words or deeds.

Discord is the will fleeing the lessening of its wisdom, dissenting from what is said by others.

Presumption of novelty is the will exceeding the quality of its state, desiring to be conspicuous on account of an apparent novelty of knowledge or wisdom.

But Bl. Isidore, lib. in Deuter. cap. 16., distinguishing between pride and vainglory, says that from pride arise Contempt, Envy, Disobedience, Blasphemy, Murmuring, Detraction, and others. But from Vain glory, he says, arise Contentions, Heresies, Boastfulness, and Presumption of novelty. So the holy Doctor, p. p. Centil. sect. 18.

Nothing, however, is to be wondered at, that these are born of Vain glory, as of a bad shrub, for the appetite for glory is vehement, and on the part of the universal matter, as Tanner also notes, d. 3. quaest. 2. dub. 5. num. 73.

Pusillanimity is the vice opposed to Magnanimity by defect, whereby one shuns great things, even those proportioned to his powers; thus that servant who on that account hid his talent was punished, Matth. 25. Lucae 19. Thus Bl. Thomas, quaest. 133. art. 1. and 2. It is placed among the vices by Aristotle, 4. Eth. cap. 3., and by Bl. Gregory, p. p. Pastor. cap. 5. It is, moreover, at the other extreme from presumption, as Bl. Bonaventure teaches, in speculo animae, cap. 3. He names this vice a child of Sloth.

The holy Doctor adds that it has the nature of mortal sin, when by pusillanimity the things necessary for salvation are omitted; if anyone out of pusillanimity should neglect the defense, preaching, or correction, to the detriment of faith, or the spiritual, or even temporal loss of his neighbor, as St. Gregory says in Past. part. 1. cap 5.

From this branch arise servile, human, and worldly fear. Servile fear is when one abandons evil out of fear of punishment.¹ Human fear is when one, sparing the flesh, shuns spiritual goods that are adverse to the flesh. Worldly fear is when out of fear of the world, that is, of some person, one omits a good. ¹ Editor's note: the print reads 'ob metum poenae timorem' — a typesetter's doublet ('metum... timorem'); rendered as 'out of fear of punishment'.

The first fear is always mortal; but the second and third are only mortal when on their account things necessary for salvation are omitted. See all this in speculo animae, loc. cit.