§ 1. On Magnanimity

626. Notion. Magnanimity¹¹²⁷ is a virtue inclining one to execute great works in every genus of virtue, which are truly worthy of great honor. Therefore, he is not truly magnanimous who seeks great things outside virtue, because these are not truly great nor do they merit true honor.

The material object of magnanimity is great and true honors, whence true magnanimity despises the riches, pleasures, and honors of this world, as being in reality of small moment; but it aspires to great honors before God. These great true honors cannot be obtained except through the exercise of Christian virtues, and indeed arduous ones.

The formal object of magnanimity is not honors of any kind whatsoever to be rightly obtained, but great and arduous honors; but another unnamed virtue is occupied with obtaining small honors.¹¹²⁸ Magnanimity tends toward great honors, not precisely because they are honors, since this is not so difficult, but on account of their excellence. Therefore the office of magnanimity is rightly to direct the passion of hope, so that it may tend in an orderly manner toward great honors through excellent works of the virtues.¹¹²⁹ Honor exercises a great attractive force upon man, and therefore we see many men desire honors inordinately; and the greater the honors are, the more vehemently they are accustomed to entice a man. Hence, on account of an inordinate thirst for great honors, many sins are committed in the world, concerning which there will be discussion below, n. 639.

From what has been said it is also permissible to deduce how magnanimity is related to the other virtues, especially if they are in a heroic state. For every virtue tends toward its object even when arduous, but it does not attain it precisely because it is arduous, but because it pertains to its own province; hence, for example, virginity attains a very arduous object, namely, perfect immunity from every contamination of venereal pleasure, but it does not attain that object because it is arduous, but rather notwithstanding its arduousness. On the contrary, magnanimity attains in the matter of all the other virtues precisely that which is great and arduous, and because it is arduous.

¹¹²⁷ Hochherzigkeit, Seelengröße [high-mindedness, greatness of soul].

¹¹²⁸ Cf. S. theol. 2, 2, q. 129, a. 2.

¹¹²⁹ Ib., a. 1 ad 2.

627. Magnanimity is a true virtue. It is not difficult to prove that magnanimity accepted in this sense is a true and special virtue; for it has a most noble and most special object, namely, it instigates one rightly to obtain great honors through great works of the virtues. On account of the peculiar conditions of this object and end, the virtue of magnanimity is indeed possessed by all the just and by those possessing the other virtues in a perfect state - for with sanctifying grace all the virtues are infused, and the virtues are connected - but an act of magnanimity does not belong to all virtuous persons, but only to great men.¹¹³⁰

¹¹³⁰ Cf. S. theol. 2, 2, q. 129, a. 3 ad 2.

628. Relation to humility. Magnanimity is not opposed even to the most perfect humility. For "in man there is found something great, which he possesses from the gift of God, and some defect, which belongs to him from the infirmity of nature. Therefore magnanimity brings it about that a man deems himself worthy of great things according to the consideration of the gifts which he possesses from God; as, if he has great virtue of soul, magnanimity brings it about that he tends toward perfect works of virtue; and the same must be said concerning the use of any other good, such as knowledge or some good of fortune. But humility brings it about that a man esteems himself little according to the consideration of his own defect. Similarly, magnanimity also contemns others insofar as they fall short of the gifts of God; for he does not esteem others so greatly that for their sake he would do something unbecoming. But humility honors others and esteems them superiors insofar as it beholds in them something of the gifts of God.... And thus it is clear that magnanimity and humility are not contrary, although they seem to tend toward contraries, because they proceed according to diverse considerations."¹¹³¹

¹¹³¹ Ib., ad 4.

629. Properties. St. Thomas,¹¹³² from Aristotle, enumerates several properties of magnanimity, among which the following are the more principal: 1. the magnanimous man is moderately delighted by honors offered, even great ones; 2. in prosperity and adversity he shows himself moderate; 3. he willingly offers assistance to others, but he himself asks no one, or scarcely anyone, for assistance for himself; 4. with the great he shows himself truly great, that is, he does not flatter them nor allow his liberty to be oppressed by their authority; but with those of middling rank he shows himself moderate; 5. he is not ambitious, and therefore does not thrust himself into more honorable places or functions; 6. he speaks his opinion openly if it is necessary, for he does not fear men nor desire to flatter anyone; 7. he does not remember injuries received, for this belongs to a base soul; 8. in his external bodily gestures he is slow; for he does not act precipitately, because he involves himself only in great affairs, which do not occur so often, and when they occur they must be conducted with serious deliberation; 9. according to Aristotle he often employs irony. Irony, however, is not taken here in the ordinary sense of mockery, but insofar as it is a fiction of something less.¹¹³³ The ancients distinguished a twofold fiction: fiction which is toward more, namely, when someone pretends greater things concerning himself than are true (this is boasting), and fiction toward less, namely, when someone pretends lesser or base things concerning himself, and this fiction was called irony. Therefore the magnanimous man is not accustomed to demonstrate his entire greatness (especially not to the multitude), because this could seem to be boasting.

¹¹³² Ib., ad 3 and 5; a. 4 ad 2.

¹¹³³ Cf. above, n. 167.