Morals of the Church
Virtues and Vices › Fortitude › The Vices Against It

Opposed to Fortitude

The Vices Against Fortitude

Each vice in the authors' own words, with its kinds and gravity. The arrangement is ours; every reference opens the passage.

Vainglory, opposed to magnanimity, is a capital vice with a page of its own.

A vice with no remedies here has none named for it in the works read. Remedies against sin in general are on the map, and the means of gaining each virtue are on its page.

Timidity (cowardice)

What It Is

“inordinate fear of temporal evils and especially of the dangers of death”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 912; St. Thomas II-II, q. 125, a. 2; Noldin n. 277; Marc n. 406; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 2
Fearing against reason's order: “when the appetite shuns what the reason dictates that we should endure rather than forfeit others that we should rather seek for, fear is inordinate and sinful”St. Thomas II-II, q. 125, a. 1In nearly the same words: Merkelbach II, n. 912
Timidity and cowardice, one vice: “Inordinate fear, therefore, is excess in fearing and defect in daring. From the first head it is called timidity; but from the second, cowardice; yet on account of their affinity each is called by the common term timidity.”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 912
Or two, cowardice the want of daring: “Cowardice is the vice by which one falls short in daring”Noldin n. 277In nearly the same words: Marc n. 406; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 8
In every sin, but here of death: “inordinate fear is included in every sin; thus the covetous man fears the loss of money, the intemperate man the loss of pleasure, and so on. But the greatest fear of all is that which has the danger of death for its object”St. Thomas II-II, q. 125, a. 2In nearly the same words: Prümmer II, n. 638; Merkelbach II, n. 912

What It Is Not

Not fear itself: “when the appetite fears so as to shun what reason requires to be shunned, the appetite is neither inordinate nor sinful”St. Thomas II-II, q. 125, a. 1In nearly the same words: Prümmer II, n. 638; Merkelbach II, n. 912
Not fear of what cannot be withstood: “Reason dictates that we should shun the evils that we cannot withstand, and the endurance of which profits us nothing. Hence there is no sin in fearing them.”St. Thomas II-II, q. 125, a. 1, ad 3
Fear that keeps one only from a counsel: “Such like fear is not a mortal sin, but is sometimes venial: and sometimes it is not a sin, for instance when one has a reasonable cause for fear.”St. Thomas II-II, q. 125, a. 3, ad 3
Nor the fear owed to masters: “the fear which the Apostle inculcates is in accordance with reason”St. Thomas II-II, q. 125, a. 1, ad 2

Its Gravity

“This timidity of itself is only a venial sin; if, however, someone from inordinate fear transgresses a grave precept, this is a mortal sin, or rather the cause of a mortal sin.”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 912; St. Thomas II-II, q. 125, a. 3; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 3
In the senses only, venial: “sometimes this inordinateness of fear is confined to the sensitive appetites, without the accession of the rational appetite's consent: and then it cannot be a mortal, but only a venial sin”St. Thomas II-II, q. 125, a. 3
Fear lessens the sin it causes: “Yet one's sin would be extenuated somewhat, for what is done through fear is less voluntary”St. Thomas II-II, q. 125, a. 4In nearly the same words: Merkelbach II, n. 912; McHugh-Callan n. 2446
Its worst: “The greatest cowardice is when someone, on account of the miseries of this life which he considers intolerable, commits suicide.”Prümmer II, n. 638In nearly the same words: St. Thomas II-II, q. 125, a. 2, ad 2; McHugh-Callan n. 2446
The precept: “It is never lawful to be timorous, insensible, cowardly, or foolhardy—to do anything intrinsically wrong, even to escape death”McHugh-Callan n. 2459In nearly the same words: St. Thomas II-II, q. 140, a. 1, ad 1; Bontempi On the precepts of fortitude, n. 3

Its Remedies

These are the authors' means of gaining fortitude. Merkelbach gives five, “customarily enumerated” (II, n. 932); Vermeersch gives “human means” (n. 716) and then, apart, what parents and teachers should instill in the young (n. 716); the second heading is his division.

The means of gaining fortitude
“Frequent meditation on the fragility and vileness of temporal goods, when they are compared with eternal goods”Merkelbach II, n. 932In nearly the same words: Vermeersch n. 716
“Foresight of evils, so that against them we may strengthen the will lest we be overcome by them”Merkelbach II, n. 932In nearly the same words: St. Alphonsus True Spouse, ch. XIII
“The custom of acting strenuously in lesser things occurring daily, so that we may already be prepared to sustain graver things bravely”Merkelbach II, n. 932In nearly the same words: Vermeersch n. 716; Spirago PATIENCE
“Great esteem and love of fortitude on account of its own proper excellence.”Merkelbach II, n. 932In nearly the same words: Vermeersch n. 716
“examples of strong men, which, by reading books, we can place before our eyes”Vermeersch n. 716In nearly the same words: St. Alphonsus True Spouse, ch. XIII
“the companionship of those who demonstrate strength of soul”Vermeersch n. 716
“Fervent love of God, which adds the greatest strength to the will”Merkelbach II, n. 932In nearly the same words: St. Alphonsus True Spouse, ch. XXII
“fervent prayer with full confidence in the help of the Holy Spirit, who will grant the gift of fortitude”Merkelbach II, n. 932In nearly the same words: Vermeersch n. 716; Spirago THE UTILITY AND NECESSITY OF PRAYER; Spirago The Seven Gifts of the Holy Ghost and the Ex
The sacrament: “By Confirmation timidity is dispelled and courage imparted.”Spirago CONFIRMATION
God's precept and promise: “Fear ye them not: because the Lord your God is in the midst of you, and will fight for you against your enemies.”St. Thomas II-II, q. 140, a. 1In nearly the same words: Merkelbach II, n. 932
Against human respect: “Beware of all human respect”St. Alphonsus True Spouse, ch. XIn nearly the same words: St. Alphonsus True Spouse, ch. XVI
In forming the young
Parents and teachers: “let them be taught to act strongly”Vermeersch n. 716In nearly the same words: Merkelbach II, n. 932
“far from boys let there be ridiculous tales which have been accustomed to fill the childish imagination with vain fears”Vermeersch n. 716

Where It Comes From

From love of what is threatened: “all fear arises from love; since no one fears save what is contrary to something he loves”St. Thomas II-II, q. 125, a. 2
Human respect, in Spirago: “He who omits any good work from motives of human respect, for he esteems the favor of men more than the favor of God”Spirago III. THE PRECEPT OF THE LOVE OF GOD

Fearlessness

What It Is

“fearlessness is opposed thereto by deficiency of fear, in so far as a man fears not what he ought to fear”St. Thomas II-II, q. 126, a. 2In nearly the same words: Prümmer II, n. 638; Merkelbach II, n. 913; Noldin n. 277; Marc n. 406; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 4; Vermeersch n. 713
Fear is owed: “it belongs to fortitude that man should moderate his fear according to reason, namely that he should fear what he ought, and when he ought, and so forth”St. Thomas II-II, q. 126, a. 2In nearly the same words: Merkelbach II, n. 913
Against the natural love of life: “it is contrary to the natural inclination, and therefore a sin, to fall short of loving them in due measure”St. Thomas II-II, q. 126, a. 1
Not weighing the danger at all: “It differs from fearlessness; for this does not estimate the dangers, as if in respect of the one acting there were none, or they were not evils”Bontempi On the vices opposed to fortitude, n. 7

What It Is Not

Not the just man's freedom from fear that holds back from good: “The just man is praised for being without fear that withdraws him from good; not that he is altogether fearless”St. Thomas II-II, q. 126, a. 1, ad 1
Nor the saint's contempt of temporal things: “Temporal goods are to be despised as hindering us from loving and serving God, and on the same score they are not to be feared”St. Thomas II-II, q. 126, a. 1, ad 3
A natural intrepidity is not yet the vice: “some persons are so constituted physically that the thought of risk, pain, or death does not affect them strongly (fearlessness, intrepidity)”McHugh-Callan n. 2438

Its Gravity

“Fearlessness is a sin insofar as it causes other sins, or insofar as from it a man sins against charity toward himself.”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 913; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 9
Dullness, if invincible, excused: “yet the latter is excused from sin if it be invincible”St. Thomas II-II, q. 126, a. 1

Its Remedies

From Proverbs: “A wise man feareth and declineth from evil”St. Thomas II-II, q. 126, a. 1, ad 2In nearly the same words: Bontempi On the vices opposed to fortitude, n. 5
Death feared as the end of one's good works: “they are to be feared as hindering man in acts of virtue, either as regards himself, or as regards the progress he may cause in others”St. Thomas II-II, q. 126, a. 1, ad 2

Where It Comes From

“fearlessness is a vice, whether it result from lack of love, pride of soul, or dullness of understanding”St. Thomas II-II, q. 126, a. 1In nearly the same words: Prümmer II, n. 638; Merkelbach II, n. 913; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 4
Pride, thinking itself beyond harm: “he thinks it impossible for him to be afflicted by the evils contrary to the goods he loves. This is sometimes the result of pride of soul presuming on self and despising others”St. Thomas II-II, q. 126, a. 1

Daring (rashness)

What It Is

“daring, in so far as it denotes a vice, implies excess of passion, and this excess goes by the name of daring”St. Thomas II-II, q. 127, a. 2In nearly the same words: Prümmer II, n. 638; Merkelbach II, n. 913; Noldin n. 277; Marc n. 406; McHugh-Callan n. 2446; Bontempi On the vices opposed to fortitude, n. 6; Vermeersch n. 713
The passion's name for its excess: “the names of the passions are sometimes employed in the sense of excess”St. Thomas II-II, q. 127, a. 1
Unlike fearlessness, it sees the danger and rushes on: “Audacity, or rashness, attacks dangers rashly on account of excessive overconfidence”Bontempi On the vices opposed to fortitude, n. 7
Bold before, failing in the danger: “the daring are precipitate and eager to meet danger, yet fail when the danger is present”St. Thomas II-II, q. 127, a. 2, ad 3

What It Is Not

Not daring ruled by reason: “The daring spoken of there is that which is moderated by reason, for in that sense it belongs to the virtue of fortitude.”St. Thomas II-II, q. 127, a. 1, ad 1
Not against humility or justice, though it comes from presumption and does harm: “Opposition between vice and virtue does not depend chiefly on the cause of the vice but on the vice's very species.”St. Thomas II-II, q. 127, a. 2, ad 1
Not fortitude, but its counterfeit: “those do not have the virtue of fortitude, but a false likeness of it, who expose themselves to death from vanity, robbers, those waging unjust war, duelists”Merkelbach II, n. 906In nearly the same words: Prümmer II, n. 620; Vermeersch n. 714; McHugh-Callan n. 2439

Its Kinds

Where it is found: “In a duel, in certain contests, in acrobatic exercises, etc., the vices of temerity and fearlessness are accustomed to occur.”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 913

Its Gravity

As fearlessness, by what it causes: “The same holds concerning the sinfulness of this vice as was said concerning fearlessness.”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 913; McHugh-Callan n. 2446

Its Remedies

Counsel first: “It is praiseworthy to act quickly after taking counsel, which is an act of reason. But to wish to act quickly before taking counsel is not praiseworthy but sinful”St. Thomas II-II, q. 127, a. 1, ad 2
From Ecclesiasticus: “Go not on the way with a bold man, lest he burden thee with his evils.”St. Thomas II-II, q. 127, a. 1

Where It Comes From

“Daring arises from the same causes as fearlessness, with which it is intimately connected, but chiefly from vain boasting.”Prümmer II, n. 638In nearly the same words: Merkelbach II, n. 913; McHugh-Callan n. 2446
From presumption: “Wherefore it is not necessary that daring be opposed to the same virtue as presumption which is its cause.”St. Thomas II-II, q. 127, a. 2, ad 1
Hope, its beginning: “fear is the beginning of despair even as hope is the beginning of daring”St. Thomas II-II, q. 125, a. 2, ad 3

Presumption (above one’s powers)

What It Is

“it is vicious and sinful, as being contrary to the natural order, that any one should assume to do what is above his power: and this is what is meant by presumption”St. Thomas II-II, q. 130, a. 1In nearly the same words: Prümmer II, n. 639; Merkelbach II, n. 918; Wouters n. 422; McHugh-Callan n. 2450; Bontempi On the vices opposed to magnanimit, n. 2
Against magnanimity, by excess: “he does exceed in proportion to his own ability, whereas the magnanimous man does not exceed his. It is in this way that presumption is opposed to magnanimity by excess.”St. Thomas II-II, q. 130, a. 2In nearly the same words: Merkelbach II, n. 918; Noldin n. 278; Marc n. 406
Merkelbach, excessive hope in one's own powers: “It is excessive hope.”Merkelbach II, n. 918
Short of greatness, though seeming to pass it: “the presumptuous man sometimes falls short of the magnanimous in reality, although in appearance he surpasses him”St. Thomas II-II, q. 130, a. 2

What It Is Not

Not striving toward perfect virtue: “it is not presumptuous or sinful for a man to endeavor to advance towards perfect virtue”St. Thomas II-II, q. 130, a. 1, ad 1
Not attempting good with God's help: “it is not presumptuous for a man to attempt the accomplishment of a virtuous deed: but it would be presumptuous if one were to make the attempt without confidence in God's assistance”St. Thomas II-II, q. 130, a. 1, ad 3In nearly the same words: Prümmer II, n. 639; Bontempi On the vices opposed to magnanimit, n. 3
Nor attempting too much in good faith: “There is no sin if one attempts too much in good faith and from inculpable ignorance.”McHugh-Callan n. 2450
Not the presumption against hope: “is not to be confused with presumption which is contrary to hope”Prümmer II, n. 639In nearly the same words: Merkelbach II, n. 918

Its Kinds

Two errors about one's powers: “First only as regards quantity, as when a man thinks he has greater virtue, or knowledge, or the like, than he has. Secondly, as regards the kind of thing, as when he thinks himself great, and worthy of great things, by reason of something that does not make him so, for instance by reason of riches or goods of fortune.”St. Thomas II-II, q. 130, a. 2, ad 3In nearly the same words: Merkelbach II, n. 918; Prümmer n. 412; McHugh-Callan n. 2450
Offices without the skill: “Those also sin by such a sin of presumption who, without sufficient capacity, undertake the offices of judge, pastor, confessor, etc.”Prümmer II, n. 639In nearly the same words: Merkelbach II, n. 918; McHugh-Callan n. 2450
St. Peter's example: “An example of sinful presumption is Peter, who, led by excessive confidence, said: "Lord, I am ready to go with thee, both into prison and to death," and nevertheless afterward denied Christ”Prümmer II, n. 639In nearly the same words: St. Thomas II-II, q. 130, a. 2, ad 3

Its Gravity

“It is of itself a venial sin, because it is not against charity; accidentally it becomes mortal by reason of the cause, as if it proceeded from culpable error in faith, or by reason of the effect, as if it is done with great danger or notable harm”Merkelbach II, n. 918In nearly the same words: Prümmer n. 412; McHugh-Callan n. 2450
Into the occasion of sin: “and in those who without a reasonable cause thrust themselves into the proximate occasion of sinning”Merkelbach II, n. 918In nearly the same words: McHugh-Callan n. 2450; St. Alphonsus True Spouse, ch. XIII
Lighter in species than pusillanimity: “According to its proper species pusillanimity is a graver sin than presumption”St. Thomas II-II, q. 133, a. 2, ad 4In nearly the same words: McHugh-Callan n. 2451

Its Remedies

Distrust of oneself: “When, therefore, Satan tells you that you are in no danger of falling, tremble”St. Alphonsus True Spouse, ch. XIIn nearly the same words: St. Alphonsus True Spouse, ch. XIII
Confidence placed in God: “I can do nothing of myself, but I can do all things with the aid of my Lord.”St. Alphonsus True Spouse, ch. XIII

Where It Comes From

“It arises from culpable error concerning one's own powers.”Merkelbach II, n. 918In nearly the same words: St. Thomas II-II, q. 130, a. 2, ad 3; McHugh-Callan n. 2450
From vainglory: “Such like presumption clearly arises from vainglory”St. Thomas II-II, q. 21, a. 4In nearly the same words: Prümmer n. 412
And from pride: “Presumption, however, is stated to be "wicked" on account of pride whence it proceeds.”St. Thomas II-II, q. 133, a. 2, ad 4In nearly the same words: McHugh-Callan n. 2451

Ambition

What It Is

“Since then ambition denotes inordinate desire of honor, it is evident that it is always a sin.”St. Thomas II-II, q. 131, a. 1In nearly the same words: Prümmer II, n. 639; Merkelbach II, n. 918; Wouters n. 422; McHugh-Callan n. 2450; Bontempi On the vices opposed to magnanimit, n. 4
Against magnanimity, by excess, in its matter: “magnanimity is about honors and makes use of them in a becoming manner. Wherefore it is evident that ambition is opposed to magnanimity as the inordinate to that which is well ordered.”St. Thomas II-II, q. 131, a. 2In nearly the same words: Noldin n. 278; Marc n. 406
Dignities sought for their honor: “Honor is due to those who are in a position of dignity, on account of a certain excellence of their estate: and accordingly inordinate desire for positions of dignity pertains to ambition.”St. Thomas II-II, q. 131, a. 2, ad 2

What It Is Not

Not a right care for honor: “Now those are reproved who care not for honor in accordance with reason's dictate that they should avoid what is contrary to honor.”St. Thomas II-II, q. 131, a. 1, ad 1In nearly the same words: McHugh-Callan n. 2450
Seeking an office beyond one's powers is presumption: “For if a man were to have an inordinate desire for a position of dignity, not for the sake of honor, but for the sake of a right use of a dignity exceeding his ability, he would not be ambitious but presumptuous.”St. Thomas II-II, q. 131, a. 2, ad 2
Not magnanimity, which seeks the great thing, not the honor: “it differs from ambition, which attacks great things on account of honors”Merkelbach II, n. 915

Its Kinds

Three ways: “First, when a man desires recognition of an excellence which he has not: this is to desire more than his share of honor. Secondly, when a man desires honor for himself without referring it to God. Thirdly, when a man's appetite rests in honor itself, without referring it to the profit of others.”St. Thomas II-II, q. 131, a. 1In nearly the same words: Bontempi On the vices opposed to magnanimit, n. 4; Prümmer II, n. 639; McHugh-Callan n. 2450
Merkelbach's fourth: “or for a blameworthy thing, as for sin or for a thing acquired by sin”Merkelbach II, n. 918

Its Gravity

“Since honor is a thing good or indifferent in itself, an inordinate appetite for it is of itself only a venial sin; nevertheless, it can become mortal on account of circumstances”Prümmer II, n. 639In nearly the same words: Merkelbach II, n. 918; McHugh-Callan n. 2450
Mortal when: “if someone places his last end in such human honor, or if he seeks honor from some mortal sin (boasting concerning sins committed), or if someone seeks his own honor with grave harm to others”Prümmer II, n. 639In nearly the same words: Merkelbach II, n. 918; McHugh-Callan n. 2450
The evils it leads to: “it may become to man an occasion of doing many evil things, as when a man cares not by what means he obtains honor”St. Thomas II-II, q. 131, a. 1, ad 3

Its Remedies

“Ambition is cured chiefly by charity, for charity is not ambitious”McHugh-Callan n. 2450In nearly the same words: St. Thomas II-II, q. 131, a. 1; St. Alphonsus True Spouse, ch. XXII
Honor referred to God and to others: “the thing in which man excels is given to him by God, that he may profit others thereby”St. Thomas II-II, q. 131, a. 1
Christ's humiliations: “who should have always before his eyes the ignominies of Jesus Christ”St. Alphonsus True Spouse, ch. XI
What it gains: “They only attain some empty dignity which contents not the heart, and which renders them, in the eyes of the others, objects of contempt rather than of respect.”St. Alphonsus True Spouse, ch. XIIn nearly the same words: Prümmer II, n. 639; St. Alphonsus True Spouse, ch. XI
For religious, obedience: “by the vow of obedience the ambition of empty honors is utterly extinguished”St. Alphonsus True Spouse, ch. II

Where It Comes From

For the glory honor brings: “Even the ambitious crave honors because of the glory honors bring.”McHugh-Callan n. 2450In nearly the same words: Merkelbach II, n. 918

Pusillanimity

What It Is

“pusillanimity makes a man fall short of what is proportionate to his power, by refusing to tend to that which is commensurate thereto”St. Thomas II-II, q. 133, a. 1In nearly the same words: Prümmer II, n. 639; Merkelbach II, n. 920; Wouters n. 422; McHugh-Callan n. 2451; Bontempi On the vices opposed to magnanimit, n. 18
Against magnanimity, by defect: “just as the magnanimous man tends to great things out of greatness of soul, so the pusillanimous man shrinks from great things out of littleness of soul”St. Thomas II-II, q. 133, a. 2In nearly the same words: Noldin n. 278; Marc n. 406
The servant who hid his talent: “Hence it is that the servant who buried in the earth the money he had received from his master, and did not trade with it through fainthearted fear, was punished by his master”St. Thomas II-II, q. 133, a. 1In nearly the same words: Prümmer II, n. 639; McHugh-Callan n. 2451; Bontempi On the vices opposed to magnanimit, n. 18

What It Is Not

Not humility: “Moses and Jeremias were worthy of the office to which they were appointed by God, but their worthiness was of Divine grace: yet they, considering the insufficiency of their own weakness, demurred; though not obstinately lest they should fall into pride.”St. Thomas II-II, q. 133, a. 1, ad 4In nearly the same words: McHugh-Callan n. 2451
“Discouragement and pusillanimity are not characteristics of true humility.”Spirago HUMILITY
Not always a sin: “The dread of attempting great deeds or pursuits is sometimes no sin at all, as when it is due to inculpable ignorance of what one can do or what one deserves, or from a fear that overpowers judgment, or from bodily disease”McHugh-Callan n. 2451
Not against prudence, nor fortitude, though its causes touch them: “it cannot be said properly that it is opposed to prudence, even in respect of its cause”St. Thomas II-II, q. 133, a. 2, ad 1

Its Gravity

“Pusillanimity of itself does not signify a grave sin; nevertheless, it can become a grave sin if someone from pusillanimity omits a grave duty”Prümmer II, n. 639In nearly the same words: Merkelbach II, n. 920; McHugh-Callan n. 2451; Bontempi On the vices opposed to magnanimit, n. 19; St. Thomas II-II, q. 133, a. 1, ad 2
For example: “if parents omit correcting disobedient children because they think themselves unable to make an effective correction; if someone no longer fights against temptations, thinking himself unable to conquer them”Prümmer II, n. 639In nearly the same words: McHugh-Callan n. 2451; Bontempi On the vices opposed to magnanimit, n. 19
Graver in species than presumption: “According to its proper species pusillanimity is a graver sin than presumption, since thereby a man withdraws from good things, which is a very great evil”St. Thomas II-II, q. 133, a. 2, ad 4In nearly the same words: McHugh-Callan n. 2451
Toward despair: “Pusillanimity which concerns things altogether necessary for salvation can become the sin of despair.”Prümmer II, n. 639

Its Remedies

“Pusillanimity is conquered by placing hope in divine assistance, which will never fail men of good will.”Prümmer II, n. 639In nearly the same words: Merkelbach Pastoral, Q. IV
“it is not pride in a soul diffident of herself and trusting only in the power of God, to resolve to walk courageously in the way of perfection, saying with the Apostle: I can do all things in him who strengtheneth me.”St. Alphonsus True Spouse, ch. IVIn nearly the same words: Spirago CONFIRMATION
Beginning: “Be not diffident, but begin the work, and by degrees you will succeed.”St. Alphonsus True Spouse, ch. XXIV
From Isaias: “Say to the fainthearted: Take courage and fear not.”St. Thomas II-II, q. 133, a. 2
For parents, from St. Paul: “Fathers, provoke not your children to indignation, lest they be discouraged.”St. Thomas II-II, q. 133, a. 1

A daughter of Sloth, whose remedies are given on its page: “when the cause has been removed, the effect also is taken away.”

Where It Comes From

“in reference to its cause, which on the part of the intellect is ignorance of one's own qualification, and on the part of the appetite is the fear of failure in what one falsely deems to exceed one's ability”St. Thomas II-II, q. 133, a. 2In nearly the same words: Prümmer II, n. 639; Merkelbach II, n. 920; McHugh-Callan n. 2451
From laziness: “ignorance of this kind does not proceed from indiscretion but from laziness in considering one's own ability”St. Thomas II-II, q. 133, a. 2, ad 1In nearly the same words: Bontempi On the vices opposed to magnanimit, n. 18
Even from pride: “Even pusillanimity may in some way be the result of pride: when, to wit, a man clings too much to his own opinion, whereby he thinks himself incompetent for those things for which he is competent.”St. Thomas II-II, q. 133, a. 1, ad 3In nearly the same words: McHugh-Callan n. 2451
From injuries and harsh rearing: “If, however, we consider the causes of anger, which are injuries inflicted whereby the soul of the man who suffers them is disheartened, it conduces to pusillanimity.”St. Thomas II-II, q. 133, a. 2, ad 3In nearly the same words: McHugh-Callan n. 2451
From the body: “Pusillanimity often arises from a morbid quality of the body or from fixed ideas.”Prümmer II, n. 639

Meanness and Waste (parvificence and consumption)

What It Is

Meanness: “the mean man fails to observe the proportion that reason demands between expenditure and work”St. Thomas II-II, q. 135, a. 1In nearly the same words: Merkelbach II, n. 922; Wouters n. 425; McHugh-Callan n. 2452; Bontempi On the vices opposed to magnificen, n. 2; Prümmer II, n. 640
Its aim, to spend little: “the mean man intends principally to spend little”St. Thomas II-II, q. 135, a. 1In nearly the same words: Merkelbach II, n. 922
Waste: “a man exceeds this same proportion, by spending more than is proportionate to his work”St. Thomas II-II, q. 135, a. 2In nearly the same words: Merkelbach II, n. 922; Wouters n. 425; McHugh-Callan n. 2452; Bontempi On the vices opposed to magnificen, n. 2; Prümmer II, n. 640
Its names: “Hence in Latin it may be called "consumptio" [waste].”St. Thomas II-II, q. 135, a. 2In nearly the same words: Bontempi On the vices opposed to magnificen, n. 2

What It Is Not

Not doing little things: “he is called mean, not for moderating little things, but for declining from the rule of reason in moderating great or little things”St. Thomas II-II, q. 135, a. 1, ad 1
Not illiberality: “illiberality regards ordinary expenditure, while meanness regards great expenditure”St. Thomas II-II, q. 135, a. 1, ad 3In nearly the same words: Prümmer II, n. 640

Its Gravity

“meanness is less sinful than illiberality”St. Thomas II-II, q. 135, a. 1, ad 3In nearly the same words: Prümmer II, n. 640
Aristotle, in St. Thomas: “although meanness and its contrary vice are sinful, they do not bring shame on a man, since neither do they harm one's neighbor, nor are they very disgraceful”St. Thomas II-II, q. 135, a. 1, ad 3
“Of themselves they are venial sins, unless they withdraw from a grave precept.”Merkelbach II, n. 922In nearly the same words: McHugh-Callan n. 2452; Prümmer II, n. 640
Waste, worse when the needful is neglected: “and this indeed is irrational, especially if works very necessary for the honor of God and the good of the faithful (or of men) are neglected”Merkelbach II, n. 922

Where It Comes From

Meanness, from fear of spending: “a mean man is careful in his reckonings, because he has an inordinate fear of spending his goods”St. Thomas II-II, q. 135, a. 1, ad 2
Waste, often for show: “Yet nothing hinders this from being directed to the end of another vice, such as vainglory or any other.”St. Thomas II-II, q. 135, a. 2, ad 3In nearly the same words: McHugh-Callan n. 2452

Impatience and Insensibility

What It Is

Impatience: “impatience, by which someone grieves too much, and from grief withdraws from the good”Merkelbach II, n. 926In nearly the same words: Prümmer II, n. 641; Wouters n. 428; McHugh-Callan n. 2455; Bontempi On the vices opposed to patience, n. 2
How it shows itself: “The impatient man for the most part outwardly manifests his impatience by murmurings, lamentations, or irascibility.”Prümmer II, n. 641In nearly the same words: Wouters n. 428; Merkelbach II, n. 926; McHugh-Callan n. 2455
Insensibility: “hardness, when someone is in no way touched or saddened by any evils, whether his own or another's”Merkelbach II, n. 926In nearly the same words: Prümmer II, n. 641; Wouters n. 428; McHugh-Callan n. 2455
“which is consonant neither with human nature nor with social life”Merkelbach II, n. 926In nearly the same words: Prümmer II, n. 641; McHugh-Callan n. 2455

What It Is Not

Patience is not insensibility: “it is not insensibility or apathy, of which the Stoics boasted, and which in reality is a vice”Merkelbach II, n. 923In nearly the same words: McHugh-Callan n. 2440; St. Alphonsus True Spouse, ch. XIII
Not every complaint: “It is, however, allowable to complain on account of severe physical or mental suffering, so long as we submit to the will of God.”Spirago PATIENCEIn nearly the same words: St. Alphonsus True Spouse, ch. XIII
Not resisting wrong when it must be resisted: “Nor is it inconsistent with patience that a man should, when necessary, rise up against the man who inflicts evils on him”St. Thomas II-II, q. 136, a. 4, ad 3
Nor is tolerating what should not be tolerated patience: “there is a pseudo-patience which consists in toleration of evils that should not be tolerated, and which is not a virtue but a kind of supineness or spinelessness that pertains to effeminacy rather than to patience”McHugh-Callan n. 2459

Its Gravity

“Each sin, namely, insensibility and impatience, is of itself only a venial sin; nevertheless, it becomes mortal if on account of it another virtue, for example, fraternal charity, is gravely injured.”Prümmer II, n. 641In nearly the same words: Merkelbach II, n. 926; McHugh-Callan n. 2455
Mortal when: “if someone deliberately murmurs gravely against God and the divine ordinations, or from this commits lethal sins such as blasphemies, woundings, etc.”Merkelbach II, n. 926In nearly the same words: McHugh-Callan n. 2455
Bontempi, by its effects: “But the magnitude of the sin of impatience is to be estimated from its effects, which arise from it, from which the very sin of impatience does not seem to be distinguished.”Bontempi On the vices opposed to patience, n. 2
St. Gregory, in St. Alphonsus: “so to suffer with impatience is a presage of damnation”St. Alphonsus True Spouse, ch. XIIIIn nearly the same words: St. Alphonsus True Spouse, ch. XIII

Its Remedies

The authors give these as means of gaining patience. Prümmer and Merkelbach, after Billuart, list what “it helps to consider” (II, n. 636, II, n. 925); Merkelbach adds redemption from hell and purgatory. St. Alphonsus, after his considerations, gives “a few practical counsels” (True Spouse, ch. XIII). The headings are theirs.

What helps to consider
God's patience: “the patience and longanimity of God tolerating sinners”Prümmer II, n. 636In nearly the same words: Merkelbach II, n. 925; Spirago PATIENCE
Christ's: “the patience of Christ in His life and death”Prümmer II, n. 636In nearly the same words: Merkelbach II, n. 925; Spirago PATIENCE; St. Alphonsus True Spouse, ch. XIII
The saints': “the patience of the saints”Prümmer II, n. 636In nearly the same words: Merkelbach II, n. 925; Spirago PATIENCE; St. Alphonsus True Spouse, ch. XIII
Its fruits: “the fruits of patience in each life, namely, satisfaction for sins committed and eternal glory in the future life”Prümmer II, n. 636In nearly the same words: Merkelbach II, n. 925; St. Alphonsus True Spouse, ch. XIII; Spirago PATIENCE
“redemption from the pains of hell and of purgatory”Merkelbach II, n. 925In nearly the same words: St. Alphonsus True Spouse, ch. XIII
The evils of impatience: “the evils which arise from impatience, by which, namely, the merit of patience is lost, the evil is not diminished but rather increased”Prümmer II, n. 636In nearly the same words: Merkelbach II, n. 925; Spirago PATIENCE; St. Alphonsus True Spouse, ch. XIII
“that many sins often proceed from impatience, especially against charity”Prümmer II, n. 636In nearly the same words: Merkelbach II, n. 925
Tribulation a medicine: “the tribulation that he sends you is not the punishment of your condemnation, but a remedy for your salvation”St. Alphonsus True Spouse, ch. XIIIIn nearly the same words: Spirago PATIENCE
Suffering is our lot: “it is necessary to suffer, both because we are men, whose common lot is that pains cannot be avoided, and because we are Christians”Merkelbach Pastoral, Q. VIIn nearly the same words: St. Alphonsus True Spouse, ch. XIII
A few practical counsels
Embrace them beforehand: “to reflect on them before they happen is a great help to bear all tribulations with fortitude”St. Alphonsus True Spouse, ch. XIII
“When you find yourself under the cross have recourse instantly to prayer.”St. Alphonsus True Spouse, ch. XIIIIn nearly the same words: St. Alphonsus True Spouse, ch. XIII; Spirago PATIENCE
“Endeavor also, in the time of tribulation, to communicate more frequently.”St. Alphonsus True Spouse, ch. XIII
“Be careful to ask advice from your director, or from some other spiritual person”St. Alphonsus True Spouse, ch. XIII
“let us be careful to do violence to ourselves, and not to break out into words of impatience or complaint”St. Alphonsus True Spouse, ch. XIII
Offering the pain: “Let the sick man,” says St. Francis of Sales, “offer his pains to God, and pray Him to accept them in union with the sufferings of Christ.”Spirago PATIENCEIn nearly the same words: St. Alphonsus True Spouse, ch. XIII
St. Teresa, small things first: “if we bear slight things patiently, we shall acquire courage and strength to bear great things”Spirago PATIENCE

Where It Comes From

From little love: “Complain of yourself because you have but little love for Jesus Christ, and therefore have so little patience.”St. Alphonsus True Spouse, ch. XIIIIn nearly the same words: St. Thomas II-II, q. 136, a. 3; St. Alphonsus True Spouse, ch. XIII
St. Bonaventure names it anger: “The holy Doctor calls this vice Ira (Wrath).”Bontempi On the vices opposed to patience, n. 2
Faint-heartedness: “Even in real sufferings much complaining is a sign of faint-heartedness and makes us more sensible to suffering.”Spirago THE CHRISTIAN UNDER SUFFERING

Effeminacy and Pertinacity (softness and obstinacy)

What It Is

Effeminacy, or softness: “it is directly opposed to this, seemingly, for a man to be ready to forsake a good on account of difficulties which he cannot endure. This is what we understand by effeminacy”St. Thomas II-II, q. 138, a. 1In nearly the same words: Prümmer II, n. 642; Merkelbach II, n. 929; Wouters n. 431; McHugh-Callan n. 2456; Marc n. 406; Bontempi On the vices opposed to perseveran, n. 1
Yielding to a light blow: “properly speaking an effeminate man is one who withdraws from good on account of sorrow caused by lack of pleasure, yielding as it were to a weak motion”St. Thomas II-II, q. 138, a. 1
Pertinacity: “pertinacity is reproved for exceeding the mean, and effeminacy for falling short of it”St. Thomas II-II, q. 138, a. 2In nearly the same words: Prümmer II, n. 642; Merkelbach II, n. 929; Wouters n. 431; McHugh-Callan n. 2456; Bontempi On the vices opposed to perseveran, n. 1
Headstrong, self-opinionated: “These the Philosopher (Ethic. vii, 9) calls ischyrognomones, that is "head-strong," or idiognomones, that is "self-opinionated," because they abide by their opinions more than they should”St. Thomas II-II, q. 138, a. 2In nearly the same words: Bontempi On the vices opposed to perseveran, n. 2

What It Is Not

Not the softness against chastity: “This inconstancy is called softness by St. Thomas, which nevertheless is not to be confused with softness which is a sin against chastity.”Prümmer II, n. 642
Not yielding to what overwhelms: “a man is not said to be effeminate if he yields to heavy blows”St. Thomas II-II, q. 138, a. 1
Not every change of purpose: “one must recede from it when it is certainly detected to have been undertaken from erroneous judgment, or when circumstances change”Merkelbach II, n. 929In nearly the same words: McHugh-Callan n. 2456

Its Kinds

Delicacy: “Thus delicacy is a kind of effeminacy.”St. Thomas II-II, q. 138, a. 1, ad 2
Love of relaxation: “so too it belongs thereto to desire play or any other relaxation inordinately”St. Thomas II-II, q. 138, a. 1, ad 3
Pertinacity, for example: “as if someone wills to persist in a false religion which he clearly knows to be false”Prümmer II, n. 642In nearly the same words: McHugh-Callan n. 2456

Its Gravity

Softness: “Inconstancy of itself is not a grave sin; nevertheless, it is the cause of many evils and impedes very many goods”Prümmer II, n. 642In nearly the same words: McHugh-Callan n. 2456
Pertinacity, and both: “This pertinacity is a mortal or light sin according to the quality of the obligation and virtue which is injured through it.”Prümmer II, n. 642In nearly the same words: Merkelbach II, n. 929; Bontempi On the vices opposed to perseveran, n. 3
Grave, for example: “as when an effeminate person gives up the resolution to avoid a very dangerous occasion of sin”McHugh-Callan n. 2456

Its Remedies

Against softness: “Not to abandon your usual devotions, or any other good work, through human respect, through aridity, or tediousness.”St. Alphonsus True Spouse, ch. XXIVIn nearly the same words: St. Alphonsus True Spouse, ch. XIII
Asking perseverance, a gift of God: “We hold that perseverance is a gift of God, whereby we persevere unto the end, in Christ.”St. Thomas II-II, q. 137, a. 4In nearly the same words: St. Alphonsus True Spouse, ch. XIII
Against pertinacity: “never to prefer your opinion to that of your Superiors”St. Alphonsus True Spouse, ch. VII

Where It Comes From

Softness, from custom and temperament: “This effeminacy is caused in two ways. On one way, by custom: for where a man is accustomed to enjoy pleasures, it is more difficult for him to endure the lack of them. On another way, by natural disposition”St. Thomas II-II, q. 138, a. 1, ad 1In nearly the same words: Merkelbach II, n. 929
Pertinacity, from vainglory: “The reason why a man is too persistent in his own opinion, is that he wishes by this means to make a show of his own excellence: wherefore this is the result of vainglory as its cause.”St. Thomas II-II, q. 138, a. 2, ad 1In nearly the same words: Bontempi On the vices opposed to magnanimit, n. 13