Morals of the Church
Library › Wouters, Manual of Moral Theology › Volume I › Book I. On the General Principles of the Christian Life › Treatise III. On Those Things which Dispose Toward Human Acts, or on Habits › Dissertation I. On Virtues › Part II. On Virtues in Particular › Section II. On Supernatural Moral Virtues › Chapter II. On Supernatural Moral Virtues in Particular › Article III. On Fortitude › § II. On the Parts of Fortitude

point — Wouters, Manual of Moral Theology

Point I. On Magnanimity

420.

I. Notion of Magnanimity. Magnanimity is a moral virtue inclining man to work great things, and things worthy of great honor, insofar as they are such. It is said:

  1. To work great things, and things worthy of great honor. By these words is indicated the object around which this virtue is occupied.

  2. Insofar as they are such. Thus is indicated the reason under which these works are attained by magnanimity.

Magnanimity

421.

II. Object of Magnanimity. 1. The material object is constituted by all works great in any genus of virtues whatever, and consequently, insofar as they are such, worthy of great honor. Moreover, because great honor is owed to great works, it also belongs consequently and secondarily to the virtue of magnanimity to moderate the appetite for honor. Therefore it inclines one to despise small honors, since greater honors are owed to great works; on the contrary, it inclines one to accept great honors according to the due measure of reason, that is, not on account of the honors themselves, but insofar as they are owed to great works; and in such a way that one neither lifts up the soul in receiving them, nor desists from virtue because of their absence (cf. St. Thomas, II-II, q. 129, a. 1 and a. 2, corpus, and a. 3).1

  1. The remote formal object is the reason of the greatness of these works; and thus it is clear that this virtue differs specifically from those virtues which attain the same material object. For it considers this object under the respect of greatness, which is proper to it alone. The proximate formal object is the special moral goodness shining forth in working great things worthy of great honor.

1 Cf. Salmanticenses, Arb. praed., n. 98 (p. 472); Billuart, diss. 2, a. 2. On the principal acts of this virtue, which the Stagirite enumerates in book 4 of the Ethics, c. 3, one should by all means read St. Thomas, on book 4 of the Ethics, c. 3, lessons 9-10; Salmanticenses, cited place, n. 99 (pp. 472-473); Lessius, De iure et iustitia, nn. 14-17 inclusive.

Magnanimity

422.

III. Opposed Vices. By excess there are opposed to magnanimity: presumption, by which someone attacks great things above his powers; ambition, by which someone inordinately seeks honor; vain glory, by which someone inordinately seeks glory. By defect there is opposed pusillanimity, or excessive diffidence, by which someone shrinks from great works, and from honor and glory owed to him (St. Thomas, II-II, qq. 130-133; St. Alphonsus, Theologia moralis, V, 66).

MagnanimityPusillanimity