The Complements of Fortitude

The Complements of Fortitude.—We shall now speak of the Gift, the Beatitude, and the Fruits that correspond to fortitude (see 159 and 2433).

(a) The Gift of Fortitude is an infused habit which makes the appetitive powers readily responsive to the encouragement of the Holy Spirit and filled with a courage that is more than human. Thus, the Gift of Fortitude supplies for what is wanting in the virtue of fortitude. The virtue is regulated by the rules and measure of human prudence, but the Gift is inspired by the presence and command of the Holy Spirit Himself (Ps. xliii. 4, xvii. 2, 3); the virtue strengthens the soul, but the Gift supports even the weakness of the flesh, for the Spirit helpeth our infirmity (Rom., viii. 26; cfr. Luke, xxii. 43); the virtue aids one against the perils of death, but the Gift strengthens in difficulties both of life and death, reinforcing not only courage but also the allied virtues, greatness of soul, munificence, patience and perseverance, for we can do all things in Him that strengthens us (Phil., iv. 13); the virtue gives firm resolution to adhere to the right in spite of death itself, but the Gift adds the unshaken confidence that one shall surmount every difficulty and win the crown of victory (Rom., viii. 31 sqq.).

(b) The Beatitude which is the special exercise of the Gift of Fortitude is the eighth: “Blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven” (Matt, v 10). The Gift of Fortitude makes the persecuted feel a great confidence and security in the midst of the struggle, and this is a foretaste of the copious, exceeding and eternal reward that follows this Gift (Gen., xv. 1; Rom., viii. 18; II Cor., iv. 17; Ps. xciii. 19; II Cor., i, 1). Others assign to this Gift the Beatitudes of the meek and of those who hunger and thirst for holiness.

(c) The Fruits that are most appropriate here are patience in bearing evil and longsuffering in awaiting or performing good; for these are acts that add a finish of maturity to fortitude (see 2447, 2454, 2456), and in their most excellent state (see 2454) the performance of them is no longer bitter but sweet.

1072. Besides prayer, to which it is necessary to have recourse for all virtues, the chief means by which fortitude can be acquired or increased are these:

1. Frequent meditation on the fragility of temporal goods, when they are compared with eternal goods. For Christian fortitude arises first of all from the intimate persuasion that temporal evils are nothing in comparison with eternal ones; indeed, they become desirable when they are considered as means of obtaining or increasing eternal happiness. For then the Christian does not fear the evils of this world, nor flee arduous things, but rather embraces them, so that from this he may receive an unfading crown. Likewise he is not easily allured by the pleasures and honors of this world, but rather despises them as impediments by which he is kept from attaining eternal beatitude. Wherefore he is deterred from fulfilling duty neither by threats nor by flatteries, but undauntedly endures evils and attacks arduous things, so that he may securely attain his end.

2. Foresight of evils which can happen, so that we may be able to strengthen the will against them. For from long premeditation we prepare our soul against dangers: just as in war an unforeseen enemy easily oppresses the unprepared, so in spiritual combat we are easily overcome by enemies, if we are unprepared. But, on the contrary, dangers long foreseen become less terrible. The reason for this is that fear, against which fortitude is ordered, weakens our powers unless we resist it strenuously; but if we foresee the evils which can happen, and apprehend them not as harmful, but as useful for virtue and salvation, fear soon withdraws, and the will turns all its powers toward pursuing good, notwithstanding any dangers whatever.

1073. 3. The custom of acting strenuously in the lesser dangers occurring daily: for by this means the soul acquires the firmness necessary for strongly sustaining graver evils and manfully attacking more arduous things. Just as a soldier by daily exercise prepares himself for more arduous and dangerous things, so a Christian, by acting strongly in lesser things, becomes fit for greater things. Therefore those labor under presumption who desire to suffer or do grand things, and at the same time neglect lesser things: if they are weak in the least things, they cannot be strenuous in greater things: "He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater."⁴

⁴ Luke 16:10.

4. Fervent love for God adds the greatest powers to the will. For "love is strong as death,"⁵ and therefore renders the lover intrepid, fit for tolerating all adverse things strongly, and for performing the greatest arduous things manfully. If love of creatures inspires such fortitude in the hearts of mortals, as daily experience establishes, how much greater fortitude will pure love of God, love of the infinite good, inspire! This indeed can be illustrated by the example of Paul, who, from the fact that he burned with love of Christ, vehemently desired to suffer all things, to do all things on account of Christ: "Who then shall separate us from the charity of Christ? Shall tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?... But in all these things we overcome because of Him that hath loved us."⁶ - Wherefore it will help much frequently to consider the fortitude which the Savior exhibited throughout His whole life, and especially in the Passion, from the time when He began to agonize in the garden of Gethsemani up to the hour in which, dying, He cried out:⁷ "My God, My God, why hast Thou forsaken Me?" By this example the Apostles exhorted the faithful to tolerate all things strongly: "Christ suffered for us, leaving you an example, that you should follow His steps... Christ therefore having suffered in the flesh, be you also armed with the same thought."⁸ And in reality many Christians, adhering to the footsteps of the beloved Master, went rejoicing because they were accounted worthy to suffer reproach for His name. But because today many Christians are desired who are endowed with unconquered fortitude, for defending and promoting the faith against innumerable enemies, it is necessary that an ardent love of Christ be inspired in the souls of the young, by which, being inflamed, they may be able strenuously and cheerfully to fight for the Christian faith.

⁵ Cant. 8:6.

⁶ Rom. 8:35-37; let the whole passage be read.

⁷ Matt. 27:46.

⁸ 1 Pet. 2:21; 4:1.

We do not have affirmative precepts of fortitude in particular; although we do have precepts of Patience and Perseverance, annexed to fortitude, as D. Thomas says quaest. 140. art. 2. ad 3. Tannerus disp. 3. quaest. 2. dub. 3.

Some have precepts in a certain genus, for instance in wars, of not yielding Deuter. 20. et Iosue 1. et prima Ioan. 3., of laying down one's life for the brethren. Nor is there any doubt that the acts of fortitude themselves fall under a precept, as I said in my Tract. de Charitate, when treating of the order of that virtue.

As to the negative precepts, inordinate fear, opposed to fortitude, is forbidden: Deut. 20. et Matth. 10. Fear not them who kill the body.