Section — Marc, Institutiones Morales
§ 3. On Fortitude and the Virtues Annexed to It
- NOTION. Fortitude, taken broadly, is firmness of soul in operating good. Taken strictly, it is a cardinal virtue, confirming the soul of man for duly undertaking or sustaining difficult things, chiefly dangers of death (St. Thom., 2.2, q. 123-140). Cf. Lessius, de Jur. et Just., l. 3.
The material object of fortitude is dangers and labors; but the formal object is the honesty which firm constancy of soul in undertaking or sustaining arduous things contains.
There is a twofold act of fortitude: to undertake and to sustain with firmness of soul. But this latter is the more principal, because (St. Thom., 2.2, q. 123, a. 6) it is more difficult to repress fear than to moderate daring. - To this second act pertains martyrdom, concerning which at n. 1452.
- Parts of fortitude. I. There are no subjective parts or species of fortitude (St. Thom., 2.2, q. 128, a. 1): because this virtue, taken strictly, is occupied about matter contained within narrower limits and entirely specified, namely about dangers of death: and these dangers, although some are greater than others, nevertheless are contained in the same genus.
II. The integrating parts of fortitude (which can also be called potential, when and insofar as they are extended to less arduous matters) are four, namely: magnanimity, magnificence, patience, and perseverance.
MAGNANIMITY is a virtue inclining to great and heroic works in every genus of virtues. To this virtue pertain confidence or trust and security. The difference between security and confidence consists in this, that security imports a certain perfect quiet of soul from fear; but confidence imports a certain strength of hope. - Goudin treats excellently concerning magnanimity, Philosoph., P. III, q. 6, a. 4.
MAGNIFICENCE is a virtue inclining to great works (chiefly to those which pertain to the worship of God) to be completed with great expenses, according to the prescription of right reason. It differs from magnanimity because this latter intends great things in every matter, while magnificence regards only things to be made. St. Thomas (2.2, q. 134, a. 2, ad 3).
PATIENCE is a virtue strengthening the soul in the toleration of afflictions. Through it, the good of reason is preserved against sadness, lest reason succumb to affliction. This virtue is most necessary to man, because in this mortal life evils must be tolerated by him, immense in number and gravity, and because the passion of sadness has much power for impeding the good of reason, according to that saying (2 Cor. 7:10): The sadness of the world works death; and (Eccli. 30:25): Sadness has killed many, and there is no usefulness in it. To patience is joined LONGANIMITY, which is the equanimous toleration of affliction arisen from the delay of a hoped-for good.
PERSEVERANCE is a virtue by which man firmly persists in a good work, notwithstanding annoyances and difficulties which arise from the long duration of the act. Related to it is CONSTANCY, a virtue which bestows so great an immutability in good that man preserves an even mind in all things, and perseveres unchanging against whatever difficulties arise.
Vices opposed to fortitude. To fortitude are opposed rashness (excess), by which someone undertakes arduous things contrary to the prudent dictate of reason, and cowardice (defect), which flees from undertaking what is fitting for repelling evil. Also opposed are fearlessness (excess), which does not fear when it ought, and timidity (defect), which grows afraid inordinately.
Furthermore, considering the potential parts of fortitude, we have the following:
Contrary to magnanimity are: presumption, ambition (excess), and pusillanimity (defect).
To magnificence are opposed: parvificence (defect) and profusion (excess).
To patience are opposed: impatience (excess) and insensibility (defect).
Perseverance is wounded by: pertinacity (excess), inconstancy and softness (defect).