Whether death is essential to martyrdom?

Objection 1. It seems that death is not essential to martyrdom. For Jerome says in a sermon on the Assumption (Epist. ad Paul. et Eustoch.): "I should say rightly that the Mother of God was both virgin and martyr, although she ended her days in peace": and Gregory says (Hom. iii in Evang.): "Although persecution has ceased to offer the opportunity, yet the peace we enjoy is not without its martyrdom, since even if we no longer yield the life of the body to the sword, yet do we slay fleshly desires in the soul with the sword of the spirit." Therefore there can be martyrdom without suffering death.

Objection 2. Further, we read of certain women as commended for despising life for the sake of safeguarding the integrity of the flesh: wherefore seemingly the integrity of chastity is preferable to the life of the body. Now sometimes the integrity of the flesh has been forfeited or has been threatened in confession of the Christian faith, as in the case of Agnes and Lucy. Therefore it seems that the name of martyr should be accorded to a woman who forfeits the integrity of the flesh for the sake of Christ's faith, rather than if she were to forfeit even the life of the body: wherefore also Lucy said: "If thou causest me to be violated against my will, my chastity will gain me a twofold crown."

Objection 3. Further, martyrdom is an act of fortitude. But it belongs to fortitude to brave not only death but also other hardships, as Augustine declares (Music. vi). Now there are many other hardships besides death, which one may suffer for Christ's faith, namely imprisonment, exile, being stripped of one's goods, as mentioned in Hebrews 10:34, for which reason we celebrate the martyrdom of Pope Saint Marcellus, notwithstanding that he died in prison. Therefore it is not essential to martyrdom that one suffer the pain of death.

Objection 4. Further, martyrdom is a meritorious act, as stated above (Article 2, Reply to Objection 1; Article 3). Now it cannot be a meritorious act after death. Therefore it is before death; and consequently death is not essential to martyrdom.

On the contrary, Maximus says in a sermon on the martyrs that "in dying for the faith he conquers who would have been vanquished in living without faith."

I answer that As stated above (Article 2), a martyr is so called as being a witness to the Christian faith, which teaches us to despise things visible for the sake of things invisible, as stated in Hebrews 11. Accordingly it belongs to martyrdom that a man bear witness to the faith in showing by deed that he despises all things present, in order to obtain invisible goods to come. Now so long as a man retains the life of the body he does not show by deed that he despises all things relating to the body. For men are wont to despise both their kindred and all they possess, and even to suffer bodily pain, rather than lose life. Hence Satan testified against Job (Job 2:4): "Skin for skin, and all that a man hath he will give for his soul" [Douay: 'life'] i.e. for the life of his body. Therefore the perfect notion of martyrdom requires that a man suffer death for Christ's sake.

Reply to Objection 1. The authorities quoted, and the like that one may meet with, speak of martyrdom by way of similitude.

Reply to Objection 2. When a woman forfeits the integrity of the flesh, or is condemned to forfeit it under pretext of the Christian faith, it is not evident to men whether she suffers this for love of the Christian faith, or rather through contempt of chastity. Wherefore in the sight of men her testimony is not held to be sufficient, and consequently this is not martyrdom properly speaking. On the sight of God, however, Who searcheth the heart, this may be deemed worthy of a reward, as Lucy said.

Reply to Objection 3. As stated above (II-II:123:5), fortitude regards danger of death chiefly, and other dangers consequently; wherefore a person is not called a martyr merely for suffering imprisonment, or exile, or forfeiture of his wealth, except in so far as these result in death.

Reply to Objection 4. The merit of martyrdom is not after death, but in the voluntary endurance of death, namely in the fact that a person willingly suffers being put to death. It happens sometimes, however, that a man lives for some time after being mortally wounded for Christ's sake, or after suffering for the faith of Christ any other kind of hardship inflicted by persecution and continued until death ensues. The act of martyrdom is meritorious while a man is in this state, and at the very time that he is suffering these hardships.


Whether faith alone is the cause of martyrdom?

Objection 1. It seems that faith alone is the cause of martyrdom. For it is written (1 Peter 4:15-16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer.

Objection 2. Further, a martyr is a kind of witness. But witness is borne to the truth alone. Now one is not called a martyr for bearing witness to any truth, but only for witnessing to the Divine truth, otherwise a man would be a martyr if he were to die for confessing a truth of geometry or some other speculative science, which seems ridiculous. Therefore faith alone is the cause of martyrdom.

Objection 3. Further, those virtuous deeds would seem to be of most account which are directed to the common good, since "the good of the nation is better than the good of the individual," according to the Philosopher (Ethic. i, 2). If, then, some other good were the cause of martyrdom, it would seem that before all those would be martyrs who die for the defense of their country. Yet this is not consistent with Church observance, for we do not celebrate the martyrdom of those who die in a just war. Therefore faith alone is the cause of martyrdom.

On the contrary, It is written (Matthew 5:10): "Blessed are they that suffer persecution for justice' sake," which pertains to martyrdom, according to a gloss, as well as Jerome's commentary on this passage. Now not only faith but also the other virtues pertain to justice. Therefore other virtues can be the cause of martyrdom.

I answer that, As stated above (Article 4), martyrs are so called as being witnesses, because by suffering in body unto death they bear witness to the truth; not indeed to any truth, but to the truth which is in accordance with godliness, and was made known to us by Christ: wherefore Christ's martyrs are His witnesses. Now this truth is the truth of faith. Wherefore the cause of all martyrdom is the truth of faith.

But the truth of faith includes not only inward belief, but also outward profession, which is expressed not only by words, whereby one confesses the faith, but also by deeds, whereby a person shows that he has faith, according to James 2:18, "I will show thee, by works, my faith." Hence it is written of certain people (Titus 1:16): "They profess that they know God but in their works they deny Him." Thus all virtuous deeds, inasmuch as they are referred to God, are professions of the faith whereby we come to know that God requires these works of us, and rewards us for them: and in this way they can be the cause of martyrdom. For this reason the Church celebrates the martyrdom of Blessed John the Baptist, who suffered death, not for refusing to deny the faith, but for reproving adultery.

Reply to Objection 1. A Christian is one who is Christ's. Now a person is said to be Christ's, not only through having faith in Christ, but also because he is actuated to virtuous deeds by the Spirit of Christ, according to Romans 8:9, "If any man have not the Spirit of Christ, he is none of His"; and again because in imitation of Christ he is dead to sins, according to Galatians 5:24, "They that are Christ's have crucified their flesh with the vices and concupiscences." Hence to suffer as a Christian is not only to suffer in confession of the faith, which is done by words, but also to suffer for doing any good work, or for avoiding any sin, for Christ's sake, because this all comes under the head of witnessing to the faith.

Reply to Objection 2. The truth of other sciences has no connection with the worship of the Godhead: hence it is not called truth according to godliness, and consequently the confession thereof cannot be said to be the direct cause of martyrdom. Yet, since every lie is a sin, as stated above (II-II:110:4), avoidance of a lie, to whatever truth it may be contrary, may be the cause of martyrdom inasmuch as a lie is a sin against the Divine Law.

Reply to Objection 3. The good of one's country is paramount among human goods: yet the Divine good, which is the proper cause of martyrdom, is of more account than human good. Nevertheless, since human good may become Divine, for instance when it is referred to God, it follows that any human good in so far as it is referred to God, may be the cause of martyrdom.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether fear is a sin?

Objection 1. It seems that fear is not a sin. For fear is a passion, as stated above (I-II:23:4; Article 42). Now we are neither praised nor blamed for passions, as stated in Ethic. ii. Since then every sin is blameworthy, it seems that fear is not a sin.

Objection 2. Further, nothing that is commanded in the Divine Law is a sin: since the "law of the Lord is unspotted" (Psalm 18:8). Yet fear is commanded in God's law, for it is written (Ephesians 6:5): "Servants, be obedient to them that are your lords according to the flesh, with fear and trembling." Therefore fear is not a sin.

Objection 3. Further, nothing that is naturally in man is a sin, for sin is contrary to nature according to Damascene (De Fide Orth. iii). Now fear is natural to man: wherefore the Philosopher says (Ethic. iii, 7) that "a man would be insane or insensible to pain, if nothing, not even earthquakes nor deluges, inspired him with fear." Therefore fear is not a sin..

On the contrary, our Lord said (Matthew 10:28): "Fear ye not them that kill the body," and it is written (Ezekiel 2:6): "Fear not, neither be thou afraid of their words."

I answer that, A human act is said to be a sin on account of its being inordinate, because the good of a human act consists in order, as stated above (II-II:109:2; II-II:114:1). Now this due order requires that the appetite be subject to the ruling of reason. And reason dictates that certain things should be shunned and some sought after. Among things to be shunned, it dictates that some are to be shunned more than others; and among things to be sought after, that some are to be sought after more than others. Moreover, the more a good is to be sought after, the more is the opposite evil to be shunned. The result is that reason dictates that certain goods are to be sought after more than certain evils are to be avoided. Accordingly 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. On the other hand, when the appetite fears so as to shun what reason requires to be shunned, the appetite is neither inordinate nor sinful.

Reply to Objection 1. Fear in its generic acceptation denotes avoidance in general. Hence in this way it does not include the notion of good or evil: and the same applies to every other passion. Wherefore the Philosopher says that passions call for neither praise nor blame, because, to wit, we neither praise nor blame those who are angry or afraid, but only those who behave thus in an ordinate or inordinate manner.

Reply to Objection 2. The fear which the Apostle inculcates is in accordance with reason, namely that servants should fear lest they be lacking in the service they owe their masters.

Reply to Objection 3. 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.


Whether the sin of fear is contrary to fortitude?

Objection 1. It seems that the sin of fear is not contrary to fortitude: because fortitude is about dangers of death, as stated above (123, A4,5). But the sin of fear is not always connected with dangers of death, for a gloss on Psalm 127:1, "Blessed are all they that fear the Lord," says that "it is human fear whereby we dread to suffer carnal dangers, or to lose worldly goods." Again a gloss on Matthew 27:44, "He prayed the third time, saying the selfsame word," says that "evil fear is threefold, fear of death, fear of pain, and fear of contempt." Therefore the sin of fear is not contrary to fortitude.

Objection 2. Further, the chief reason why a man is commended for fortitude is that he exposes himself to the danger of death. Now sometimes a man exposes himself to death through fear of slavery or shame. Thus Augustine relates (De Civ. Dei i) that Cato, in order not to be Caesar's slave, gave himself up to death. Therefore the sin of fear bears a certain likeness to fortitude instead of being opposed thereto.

Objection 3. Further, all despair arises from fear. But despair is opposed not to fortitude but to hope, as stated above (II-II:20:1; I-II:40:4). Neither therefore is the sin of fear opposed to fortitude.

On the contrary, The Philosopher (Ethic. ii, 7; iii, 7) states that timidity is opposed to fortitude.

I answer that, As stated above (II-II:19:3; I-II:43:1), all fear arises from love; since no one fears save what is contrary to something he loves. Now love is not confined to any particular kind of virtue or vice: but ordinate love is included in every virtue, since every virtuous man loves the good proper to his virtue; while inordinate love is included in every sin, because inordinate love gives use to inordinate desire. Hence in like manner 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, as we find proved in Ethic. iii, 6. Wherefore the inordinateness of this fear is opposed to fortitude which regards dangers of death. For this reason timidity is said to be antonomastically* opposed to fortitude. [Antonomasia is the figure of speech whereby we substitute the general for the individual term; e.g. The Philosopher for Aristotle: and so timidity, which is inordinate fear of any evil, is employed to denote inordinate fear of the danger of death.]

Reply to Objection 1. The passages quoted refer to inordinate fear in its generic acceptation, which can be opposed to various virtues.

Reply to Objection 2. Human acts are estimated chiefly with reference to the end, as stated above (I-II:01:3; I-II:18:6): and it belongs to a brave man to expose himself to danger of death for the sake of a good. But a man who exposes himself to danger of death in order to escape from slavery or hardships is overcome by fear, which is contrary to fortitude. Hence the Philosopher says (Ethic. iii, 7), that "to die in order to escape poverty, lust, or something disagreeable is an act not of fortitude but of cowardice: for to shun hardships is a mark of effeminacy."

Reply to Objection 3. As stated above (I-II:45:2), fear is the beginning of despair even as hope is the beginning of daring. Wherefore, just as fortitude which employs daring in moderation presupposes hope, so on the other hand despair proceeds from some kind of fear. It does not follow, however, that any kind of despair results from any kind of fear, but that only from fear of the same kind. Now the despair that is opposed to hope is referred to another kind, namely to Divine things; whereas the fear that is opposed to fortitude regards dangers of death. Hence the argument does not prove.


Whether fear is a mortal sin?

Objection 1. It seems that fear is not a mortal sin. For, as stated above (I-II:23:1), fear is in the irascible faculty which is a part of the sensuality. Now there is none but venial sin in the sensuality, as stated above (I-II:74:4). Therefore fear is not a mortal sin.

Objection 2. Further, every mortal sin turns the heart wholly from God. But fear does not this, for a gloss on Judges 7:3, "Whosoever is fearful," etc., says that "a man is fearful when he trembles at the very thought of conflict; yet he is not so wholly terrified at heart, but that he can rally and take courage." Therefore fear is not a mortal sin.

Objection 3. Further, mortal sin is a lapse not only from perfection but also from a precept. But fear does not make one lapse from a precept, but only from perfection; for a gloss on Deuteronomy 20:8, "What man is there that is fearful and fainthearted?" says: "We learn from this that no man can take up the profession of contemplation or spiritual warfare, if he still fears to be despoiled of earthly riches." Therefore fear is not a mortal sin.

On the contrary, For mortal sin alone is the pain of hell due: and yet this is due to the fearful, according to Apocalypse 21:8, "But the fearful and unbelieving and the abominable," etc., "shall have their portion in the pool burning with fire and brimstone which is the second death." Therefore fear is a mortal sin.

I answer that, As stated above (Article 1), fear is a sin through being inordinate, that is to say, through shunning what ought not to be shunned according to reason. Now 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. But sometimes this inordinateness of fear reaches to the rational appetite which is called the will, which deliberately shuns something against the dictate of reason: and this inordinateness of fear is sometimes a mortal, sometimes a venial sin. For if a man through fear of the danger of death or of any other temporal evil is so disposed as to do what is forbidden, or to omit what is commanded by the Divine law, such fear is a mortal sin: otherwise it is a venial sin.

Reply to Objection 1. This argument considers fear as confined to the sensuality.

Reply to Objection 2. This gloss also can be understood as referring to the fear that is confined within the sensuality. Or better still we may reply that a man is terrified with his whole heart when fear banishes his courage beyond remedy. Now even when fear is a mortal sin, it may happen nevertheless that one is not so wilfully terrified that one cannot be persuaded to put fear aside: thus sometimes a man sins mortally by consenting to concupiscence, and is turned aside from accomplishing what he purposed doing.

Reply to Objection 3. This gloss speaks of the fear that turns man aside from a good that is necessary, not for the fulfilment of a precept, but for the perfection of 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.


Whether fear excuses from sin?

Objection 1. It seems that fear does not excuse from sin. For fear is a sin, as stated above (Article 1). But sin does not excuse from sin, rather does it aggravate it. Therefore fear does not excuse from sin.

Objection 2. Further, if any fear excuses from sin, most of all would this be true of the fear of death, to which, as the saying is, a courageous man is subject. Yet this fear, seemingly, is no excuse, because, since death comes, of necessity, to all, it does not seem to be an object of fear. Therefore fear does not excuse from sin.

Objection 3. Further, all fear is of evil, either temporal or spiritual. Now fear of spiritual evil cannot excuse sin, because instead of inducing one to sin, it withdraws one from sin: and fear of temporal evil does not excuse from sin, because according to the Philosopher (Ethic. iii, 6), "one should not fear poverty, nor sickness, nor anything that is not a result of one's own wickedness." Therefore it seems that in no sense does fear excuse from sin.

On the contrary, It is stated in the Decretals (I, 1, Cap. Constat.): "A man who has been forcibly and unwillingly ordained by heretics, has an ostensible excuse."

I answer that, As stated above (Article 3), fear is sinful in so far as it runs counter to the order of reason. Now reason judges certain evils to be shunned rather than others. Wherefore it is no sin not to shun what is less to be shunned in order to avoid what reason judges to be more avoided: thus death of the body is more to be avoided than the loss of temporal goods. Hence a man would be excused from sin if through fear of death he were to promise or give something to a robber, and yet he would be guilty of sin were he to give to sinners, rather than to the good to whom he should give in preference. On the other hand, if through fear a man were to avoid evils which according to reason are less to be avoided, and so incur evils which according to reason are more to be avoided, he could not be wholly excused from sin, because such like fear would be inordinate. Now the evils of the soul are more to be feared than the evils of the body. and evils of the body more than evils of external things. Wherefore if one were to incur evils of the soul, namely sins, in order to avoid evils of the body, such as blows or death, or evils of external things, such as loss of money; or if one were to endure evils of the body in order to avoid loss of money, one would not be wholly excused from sin. Yet one's sin would be extenuated somewhat, for what is done through fear is less voluntary, because when fear lays hold of a man he is under a certain necessity of doing a certain thing. Hence the Philosopher (Ethic. iii, 1) says that these things that are done through fear are not simply voluntary, but a mixture of voluntary and involuntary.

Reply to Objection 1. Fear excuses, not in the point of its sinfulness, but in the point of its involuntariness.

Reply to Objection 2. Although death comes, of necessity, to all, yet the shortening of temporal life is an evil and consequently an object of fear.

Reply to Objection 3. According to the opinion of Stoics, who held temporal goods not to be man's goods, it follows in consequence that temporal evils are not man's evils, and that therefore they are nowise to be feared. But according to Augustine (De Lib. Arb. ii) these temporal things are goods of the least account, and this was also the opinion of the Peripatetics. Hence their contraries are indeed to be feared; but not so much that one ought for their sake to renounce that which is good according to virtue.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether fearlessness is a sin?

Objection 1. It seems that fearlessness is not a sin. For that which is reckoned to the praise of a just man is not a sin. Now it is written in praise of the just man (Proverbs 28:1): "The just, bold as a lion, shall be without dread." Therefore it is not a sin to be without fear.

Objection 2. Further, nothing is so fearful as death, according to the Philosopher (Ethic. iii, 6). Yet one ought not to fear even death, according to Matthew 10:28, "Fear ye not them that kill the body," etc., nor anything that can be inflicted by man, according to Isaiah 51:12, "Who art thou, that thou shouldst be afraid of a mortal man?" Therefore it is not a sin to be fearless.

Objection 3. Further, fear is born of love, as stated above (II-II:125:2). Now it belongs to the perfection of virtue to love nothing earthly, since according to Augustine (De Civ. Dei xiv), "the love of God to the abasement of self makes us citizens of the heavenly city." Therefore it is seemingly not a sin to fear nothing earthly.

On the contrary, It is said of the unjust judge (Luke 18:2) that "he feared not God nor regarded man."

I answer that, Since fear is born of love, we must seemingly judge alike of love and fear. Now it is here a question of that fear whereby one dreads temporal evils, and which results from the love of temporal goods. And every man has it instilled in him by nature to love his own life and whatever is directed thereto; and to do so in due measure, that is, to love these things not as placing his end therein, but as things to be used for the sake of his last end. Hence it is contrary to the natural inclination, and therefore a sin, to fall short of loving them in due measure. Nevertheless, one never lapses entirely from this love: since what is natural cannot be wholly lost: for which reason the Apostle says (Ephesians 5:29): "No man ever hated his own flesh." Wherefore even those that slay themselves do so from love of their own flesh, which they desire to free from present stress. Hence it may happen that a man fears death and other temporal evils less than he ought, for the reason that he loves them* less than he ought. [Viz. the contrary goods. One would expect 'se' instead of 'ea.' We should then read: For the reason that he loves himself less than he ought.] But that he fear none of these things cannot result from an entire lack of love, but only from the fact that 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, according to the saying of Job 41:24-25: "He [Vulgate: 'who'] was made to fear no one, he beholdeth every high thing": and sometimes it happens through a defect in the reason; thus the Philosopher says (Ethic. iii, 7) that the "Celts, through lack of intelligence, fear nothing." ["A man would deserve to be called insane and senseless if there were nothing that he feared, not even an earthquake nor a storm at sea, as is said to be the case with the Celts."] It is therefore evident that fearlessness is a vice, whether it result from lack of love, pride of soul, or dullness of understanding: yet the latter is excused from sin if it be invincible.

Reply to Objection 1. The just man is praised for being without fear that withdraws him from good; not that he is altogether fearless, for it is written (Sirach 1:28): "He that is without fear cannot be justified."

Reply to Objection 2. Death and whatever else can be inflicted by mortal man are not to be feared so that they make us forsake justice: but 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. Hence it is written (Proverbs 14:16): "A wise man feareth and declineth from evil."

Reply to Objection 3. 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; wherefore it is written (Sirach 34:16): "He that feareth the Lord shall tremble at nothing." But temporal goods are not to be despised, in so far as they are helping us instrumentally to attain those things that pertain to Divine fear and love.


Whether fearlessness is opposed to fortitude?

Objection 1. It seems that fearlessness is not opposed to fortitude. For we judge of habits by their acts. Now no act of fortitude is hindered by a man being fearless: since if fear be removed, one is both brave to endure, and daring to attack. Therefore fearlessness is not opposed to fortitude.

Objection 2. Further, fearlessness is a vice, either through lack of due love, or on account of pride, or by reason of folly. Now lack of due love is opposed to charity, pride is contrary to humility, and folly to prudence or wisdom. Therefore the vice of fearlessness is not opposed to fortitude.

Objection 3. Further, vices are opposed to virtue and extremes to the mean. But one mean has only one extreme on the one side. Since then fortitude has fear opposed to it on the one side and daring on the other, it seems that fearlessness is not opposed thereto.

On the contrary, The Philosopher (Ethic. iii) reckons fearlessness to be opposed to fortitude.

I answer that, As stated above (II-II:123:3), fortitude is concerned about fear and daring. Now every moral virtue observes the rational mean in the matter about which it is concerned. Hence 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. Now this mode of reason may be corrupted either by excess or by deficiency. Wherefore just as timidity is opposed to fortitude by excess of fear, in so far as a man fears what he ought not, and as he ought not, so too fearlessness is opposed thereto by deficiency of fear, in so far as a man fears not what he ought to fear.

Reply to Objection 1. The act of fortitude is to endure death without fear, and to be aggressive, not anyhow, but according to reason: this the fearless man does not do.

Reply to Objection 2. Fearlessness by its specific nature corrupts the mean of fortitude, wherefore it is opposed to fortitude directly. But in respect of its causes nothing hinders it from being opposed to other virtues.

Reply to Objection 3. The vice of daring is opposed to fortitude by excess of daring, and fearlessness by deficiency of fear. Fortitude imposes the mean on each passion. Hence there is nothing unreasonable in its having different extremes in different respects.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether daring is a sin?

Objection 1. It seems that daring is not a sin. For it is written (Job 39:21) concerning the horse, by which according to Gregory (Moral. xxxi) the godly preacher is denoted, that "he goeth forth boldly to meet armed men [Vulgate: 'he pranceth boldly, he goeth forth to meet armed men']." But no vice redounds to a man's praise. Therefore it is not a sin to be daring.

Objection 2. Further, according to the Philosopher (Ethic. vi, 9), "one should take counsel in thought, and do quickly what has been counseled." But daring helps this quickness in doing. Therefore daring is not sinful but praiseworthy.

Objection 3. Further, daring is a passion caused by hope, as stated above (I-II:45:2) when we were treating of the passions. But hope is accounted not a sin but a virtue. Neither therefore should daring be accounted a sin.

On the contrary, It is written (Sirach 8:18): "Go not on the way with a bold man, lest he burden thee with his evils." Now no man's fellowship is to be avoided save on account of sin. Therefore daring is a sin.

I answer that, Daring, as stated above (I-II:23:1; Article 55), is a passion. Now a passion is sometimes moderated according to reason, and sometimes it lacks moderation, either by excess or by deficiency, and on this account the passion is sinful. Again, the names of the passions are sometimes employed in the sense of excess, thus we speak of anger meaning not any but excessive anger, in which case it is sinful, and in the same way daring as implying excess is accounted a sin.

Reply to Objection 1. The daring spoken of there is that which is moderated by reason, for in that sense it belongs to the virtue of fortitude.

Reply to Objection 2. 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; for this would be to act rashly, which is a vice contrary to prudence, as stated above (II-II:58:3). Wherefore daring which leads one to act quickly is so far praiseworthy as it is directed by reason.

Reply to Objection 3. Some vices are unnamed, and so also are some virtues, as the Philosopher remarks (Ethic. ii, 7; iv, 4,5,6). Hence the names of certain passions have to be applied to certain vices and virtues: and in order to designate vices we employ especially the names of those passions the object of which is an evil, as in the case of hatred, fear, anger and daring. But hope and love have a good for this object, and so we use them rather to designate virtues.


Whether daring is opposed to fortitude?

Objection 1. It seems that daring is not opposed to fortitude. For excess of daring seems to result from presumption of mind. But presumption pertains to pride which is opposed to humility. Therefore daring is opposed to humility rather than to fortitude.

Objection 2. Further, daring does not seem to call for blame, except in so far as it results in harm either to the daring person who puts himself in danger inordinately, or to others whom he attacks with daring, or exposes to danger. But this seemingly pertains to injustice. Therefore daring, as designating a sin, is opposed, not to fortitude but to justice.

Objection 3. Further, fortitude is concerned about fear and daring, as stated above (II-II:123:3). Now since timidity is opposed to fortitude in respect of an excess of fear, there is another vice opposed to timidity in respect of a lack of fear. If then, daring is opposed to fortitude, in the point of excessive daring, there will likewise be a vice opposed to it in the point of deficient daring. But there is no such vice. Therefore neither should daring be accounted a vice in opposition to fortitude.

On the contrary, The Philosopher in both the Second and Third Books of Ethics accounts daring to be opposed to fortitude.

I answer that, As stated above (II-II:126:2), it belongs to a moral virtue to observe the rational mean in the matter about which it is concerned. Wherefore every vice that denotes lack of moderation in the matter of a moral virtue is opposed to that virtue, as immoderate to moderate. Now daring, in so far as it denotes a vice, implies excess of passion, and this excess goes by the name of daring. Wherefore it is evident that it is opposed to the virtue of fortitude which is concerned about fear and daring, as stated above (II-II:122:3).

Reply to Objection 1. Opposition between vice and virtue does not depend chiefly on the cause of the vice but on the vice's very species. Wherefore it is not necessary that daring be opposed to the same virtue as presumption which is its cause.

Reply to Objection 2. Just as the direct opposition of a vice does not depend on its cause, so neither does it depend on its effect. Now the harm done by daring is its effect. Wherefore neither does the opposition of daring depend on this.

Reply to Objection 3. The movement of daring consists in a man taking the offensive against that which is in opposition to him: and nature inclines him to do this except in so far as such inclination is hindered by the fear of receiving harm from that source. Hence the vice which exceeds in daring has no contrary deficiency, save only timidity. Yet daring does not always accompany so great a lack of timidity, for as the Philosopher says (Ethic. iii, 7), "the daring are precipitate and eager to meet danger, yet fail when the danger is present," namely through fear.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether the parts of fortitude are suitably assigned?

Objection 1. It seems that the parts of fortitude are unsuitably assigned. For Tully (De Invent. Rhet. ii) assigns four parts to fortitude, namely "magnificence," "confidence," "patience," and "perseverance." Now magnificence seems to pertain to liberality; since both are concerned about money, and "a magnificent man must needs be liberal," as the Philosopher observes (Ethic. iv, 2). But liberality is a part of justice, as stated above (II-II:117:5). Therefore magnificence should not be reckoned a part of fortitude.

Objection 2. Further, confidence is apparently the same as hope. But hope does not seem to pertain to fortitude, but is rather a virtue by itself. Therefore confidence should not be reckoned a part of fortitude.

Objection 3. Further, fortitude makes a man behave aright in face of danger. But magnificence and confidence do not essentially imply any relation to danger. Therefore they are not suitably reckoned as parts of fortitude.

Objection 4. Further, according to Tully (De Invent. Rhet. ii) patience denotes endurance of hardships, and he ascribes the same to fortitude. Therefore patience is the same as fortitude and not a part thereof.

Objection 5. Further, that which is a requisite to every virtue should not be reckoned a part of a special virtue. But perseverance is required in every virtue: for it is written (Matthew 24:13): "He that shall persevere to the end he shall be saved." Therefore perseverance should not be accounted a part of fortitude.

Objection 6. Further, Macrobius (De Somn. Scip. i) reckons seven parts of fortitude, namely "magnanimity, confidence, security, magnificence, constancy, forbearance, stability." Andronicus also reckons seven virtues annexed to fortitude, and these are, "courage, strength of will, magnanimity, manliness, perseverance, magnificence." Therefore it seems that Tully's reckoning of the parts of fortitude is incomplete.

Objection 7. Further, Aristotle (Ethic. iii) reckons five parts of fortitude. The first is "civic" fortitude, which produces brave deeds through fear of dishonor or punishment; the second is "military" fortitude, which produces brave deeds as a result of warlike art or experience; the third is the fortitude which produces brave deeds resulting from passion, especially anger; the fourth is the fortitude which makes a man act bravely through being accustomed to overcome; the fifth is the fortitude which makes a man act bravely through being unaccustomed to danger. Now these kinds of fortitude are not comprised under any of the above enumerations. Therefore these enumerations of the parts of fortitude are unfitting.

I answer that, As stated above (Article 48), a virtue can have three kinds of parts, subjective, integral, and potential. But fortitude, taken as a special virtue, cannot have subjective parts, since it is not divided into several specifically distinct virtues, for it is about a very special matter.

However, there are quasi-integral and potential parts assigned to it: integral parts, with regard to those things the concurrence of which is requisite for an act of fortitude; and potential parts, because what fortitude practices in face of the greatest hardships, namely dangers of death, certain other virtues practice in the matter of certain minor hardships and these virtues are annexed to fortitude as secondary virtues to the principal virtue. As stated above (II-II:123:6), the act of fortitude is twofold, aggression and endurance. Now two things are required for the act of aggression. The first regards preparation of the mind, and consists in one's having a mind ready for aggression. On this respect Tully mentions "confidence," of which he says (De Invent. Rhet. ii) that "with this the mind is much assured and firmly hopeful in great and honorable undertakings." The second regards the accomplishment of the deed, and consists in not failing to accomplish what one has confidently begun. On this respect Tully mentions "magnificence," which he describes as being "the discussion and administration," i.e. accomplishment "of great and lofty undertakings, with a certain broad and noble purpose of mind," so as to combine execution with greatness of purpose. Accordingly if these two be confined to the proper matter of fortitude, namely to dangers of death, they will be quasi-integral parts thereof, because without them there can be no fortitude; whereas if they be referred to other matters involving less hardship, they will be virtues specifically distinct from fortitude, but annexed thereto as secondary virtues to principal: thus "magnificence" is referred by the Philosopher (Ethic. iv) to great expenses, and "magnanimity," which seems to be the same as confidence, to great honors. Again, two things are requisite for the other act of fortitude, viz. endurance. The first is that the mind be not broken by sorrow, and fall away from its greatness, by reason of the stress of threatening evil. On this respect he mentions "patience," which he describes as "the voluntary and prolonged endurance of arduous and difficult things for the sake of virtue or profit." The other is that by the prolonged suffering of hardships man be not wearied so as to lose courage, according to Hebrews 12:3, "That you be not wearied, fainting in your minds." On this respect he mentions "perseverance," which accordingly he describes as "the fixed and continued persistence in a well considered purpose." If these two be confined to the proper matter of fortitude, they will be quasi-integral parts thereof; but if they be referred to any kind of hardship they will be virtues distinct from fortitude, yet annexed thereto as secondary to principal.

Reply to Objection 1. Magnificence in the matter of liberality adds a certain greatness: this is connected with the notion of difficulty which is the object of the irascible faculty, that is perfected chiefly by fortitude: and to this virtue, in this respect, it belongs.

Reply to Objection 2. Hope whereby one confides in God is accounted a theological virtue, as stated above (II-II:17:5; I-II:62:3). But by confidence which here is accounted a part of fortitude, man hopes in himself, yet under God withal.

Reply to Objection 3. To venture on anything great seems to involve danger, since to fail in such things is very disastrous. Wherefore although magnificence and confidence are referred to the accomplishment of or venturing on any other great things, they have a certain connection with fortitude by reason of the imminent danger.

Reply to Objection 4. Patience endures not only dangers of death, with which fortitude is concerned, without excessive sorrow, but also any other hardships or dangers. On this respect it is accounted a virtue annexed to fortitude: but as referred to dangers of death, it is an integral part thereof.

Reply to Objection 5. Perseverance as denoting persistence in a good deed unto the end, may be a circumstance of every virtue, but it is reckoned a part of fortitude in the sense stated in the body of the Article.

Reply to Objection 6. Macrobius reckons the four aforesaid mentioned by Tully, namely "confidence, magnificence, forbearance," which he puts in the place of patience, and "firmness," which he substitutes for perseverance. And he adds three, two of which, namely "magnanimity" and "security," are comprised by Tully under the head of confidence. But Macrobius is more specific in his enumeration. Because confidence denotes a man's hope for great things: and hope for anything presupposes an appetite stretching forth to great things by desire, and this belongs to magnanimity. For it has been stated above (I-II:40:2) that hope presupposes love and desire of the thing hoped for.

A still better reply is that confidence pertains to the certitude of hope; while magnanimity refers to the magnitude of the thing hoped for. Now hope has no firmness unless its contrary be removed, for sometimes one, for one's own part, would hope for something, but hope is avoided on account of the obstacle of fear, since fear is somewhat contrary to hope, as stated above, (I-II:40:4 ad 1). Hence Macrobius adds security, which banishes fear. He adds a third, namely constancy, which may be comprised under magnificence. For in performing deeds of magnificence one needs to have a constant mind. For this reason Tully says that magnificence consists not only in accomplishing great things, but also in discussing them generously in the mind. Constancy may also pertain to perseverance, so that one may be called persevering through not desisting on account of delays, and constant through not desisting on account of any other obstacles.

Those that are mentioned by Andronicus seem to amount to the same as the above. For with Tully and Macrobius he mentions "perseverance" and "magnificence," and with Macrobius, "magnanimity." "Strength of will" is the same as patience or forbearance, for he says that "strength of will is a habit that makes one ready to attempt what ought to be attempted, and to endure what reason says should be endured"—i.e. good courage seems to be the same as assurance, for he defines it as "strength of soul in the accomplishment of its purpose." Manliness is apparently the same as confidence, for he says that "manliness is a habit of self-sufficiency in matters of virtue." Besides magnificence he mentions andragathia, i.e. manly goodness which we may render "strenuousness." For magnificence consists not only in being constant in the accomplishment of great deeds, which belongs to constancy, but also in bringing a certain manly prudence and solicitude to that accomplishment, and this belongs to andragathia, strenuousness: wherefore he says that andragathia is the virtue of a man, whereby he thinks out profitable works.

Accordingly it is evident that all these parts may be reduced to the four principal parts mentioned by Tully.

Reply to Objection 7. The five mentioned by Aristotle fall short of the true notion of virtue, for though they concur in the act of fortitude, they differ as to motive, as stated above (II-II:123:1 ad 2); wherefore they are not reckoned parts but modes of fortitude.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether magnanimity is about honors?

Objection 1. It seems that magnanimity is not about honors. For magnanimity is in the irascible faculty, as its very name shows, since "magnanimity" signifies greatness of mind, and "mind" denotes the irascible part, as appears from De Anima iii, 42, where the Philosopher says that "in the sensitive appetite are desire and mind," i.e. the concupiscible and irascible parts. But honor is a concupiscible good since it is the reward of virtue. Therefore it seems that magnanimity is not about honors.

Objection 2. Further, since magnanimity is a moral virtue, it must needs be about either passions or operations. Now it is not about operations, for then it would be a part of justice: whence it follows that it is about passions. But honor is not a passion. Therefore magnanimity is not about honors.

Objection 3. Further, the nature of magnanimity seems to regard pursuit rather than avoidance, for a man is said to be magnanimous because he tends to great things. But the virtuous are praised not for desiring honors, but for shunning them. Therefore magnanimity is not about honors.

On the contrary, The Philosopher says (Ethic. iv, 3) that "magnanimity is about honor and dishonor."

I answer that, Magnanimity by its very name denotes stretching forth of the mind to great things. Now virtue bears a relationship to two things, first to the matter about which is the field of its activity, secondly to its proper act, which consists in the right use of such matter. And since a virtuous habit is denominated chiefly from its act, a man is said to be magnanimous chiefly because he is minded to do some great act. Now an act may be called great in two ways: in one way proportionately, in another absolutely. An act may be called great proportionately, even if it consist in the use of some small or ordinary thing, if, for instance, one make a very good use of it: but an act is simply and absolutely great when it consists in the best use of the greatest thing.

The things which come into man's use are external things, and among these honor is the greatest simply, both because it is the most akin to virtue, since it is an attestation to a person's virtue, as stated above (II-II:103:1 and II-II:103:2); and because it is offered to God and to the best; and again because, in order to obtain honor even as to avoid shame, men set aside all other things. Now a man is said to be magnanimous in respect of things that are great absolutely and simply, just as a man is said to be brave in respect of things that are difficult simply. It follows therefore that magnanimity is about honors.

Reply to Objection 1. Good and evil absolutely considered regard the concupiscible faculty, but in so far as the aspect of difficult is added, they belong to the irascible. Thus it is that magnanimity regards honor, inasmuch, to wit, as honor has the aspect of something great or difficult.

Reply to Objection 2. Although honor is neither a passion nor an operation, yet it is the object of a passion, namely hope, which tends to a difficult good. Wherefore magnanimity is immediately about the passions of hope, and mediately about honor as the object of hope: even so, we have stated (II-II:123:5) with regard to fortitude that it is about dangers of death in so far as they are the object of fear and daring.

Reply to Objection 3. Those are worthy of praise who despise riches in such a way as to do nothing unbecoming in order to obtain them, nor have too great a desire for them. If, however, one were to despise honors so as not to care to do what is worthy of honor, this would be deserving of blame. Accordingly magnanimity is about honors in the sense that a man strives to do what is deserving of honor, yet not so as to think much of the honor accorded by man.


Whether magnanimity is essentially about great honors?

Objection 1. It seems that magnanimity is not essentially about great honors. For the proper matter of magnanimity is honor, as stated above (Article 1). But great and little are accidental to honor. Therefore it is not essential to magnanimity to be about great honors.

Objection 2. Further, just as magnanimity is about honor, so is meekness about anger. But it is not essential to meekness to be about either great or little anger. Therefore neither is it essential to magnanimity to be about great honor.

Objection 3. Further, small honor is less aloof from great honor than is dishonor. But magnanimity is well ordered in relation to dishonor, and consequently in relation to small honors also. Therefore it is not only about great honors.

On the contrary, The Philosopher says (Ethic. ii, 7) that magnanimity is about great honors.

I answer that According to the Philosopher (Phys. vii, 17, 18), virtue is a perfection, and by this we are to understand the perfection of a power, and that it regards the extreme limit of that power, as stated in De Coelo i, 116. Now the perfection of a power is not perceived in every operation of that power, but in such operations as are great or difficult: for every power, however imperfect, can extend to ordinary and trifling operations. Hence it is essential to a virtue to be about the difficult and the good, as stated in Ethic. ii, 3.

Now the difficult and the good (which amount to the same) in an act of virtue may be considered from two points of view. First, from the point of view of reason, in so far as it is difficult to find and establish the rational means in some particular matter: and this difficulty is found only in the act of intellectual virtues, and also of justice. The other difficulty is on the part of the matter, which may involve a certain opposition to the moderation of reason, which moderation has to be applied thereto: and this difficulty regards chiefly the other moral virtues, which are about the passions, because the passions resist reason as Dionysius states (Div. Nom. iv, 4).

Now as regards the passions it is to be observed that the greatness of this power of resistance to reason arises chiefly in some cases from the passions themselves, and in others from the things that are the objects of the passions. The passions themselves have no great power of resistance, unless they be violent, because the sensitive appetite, which is the seat of the passions, is naturally subject to reason. Hence the resisting virtues that are about these passions regard only that which is great in such passions: thus fortitude is about very great fear and daring; temperance about the concupiscence of the greatest pleasures, and likewise meekness about the greatest anger. On the other hand, some passions have great power of resistance to reason arising from the external things themselves that are the objects of those passions: such are the love or desire of money or of honor. And for these it is necessary to have a virtue not only regarding that which is greatest in those passions, but also about that which is ordinary or little: because things external, though they be little, are very desirable, as being necessary for human life. Hence with regard to the desire of money there are two virtues, one about ordinary or little sums of money, namely liberality, and another about large sums of money, namely "magnificence."

In like manner there are two virtues about honors, one about ordinary honors. This virtue has no name, but is denominated by its extremes, which are philotimia, i.e. love of honor, and aphilotimia, i.e. without love of honor: for sometimes a man is commended for loving honor, and sometimes for not caring about it, in so far, to wit, as both these things may be done in moderation. But with regard to great honors there is "magnanimity." Wherefore we must conclude that the proper matter of magnanimity is great honor, and that a magnanimous man tends to such things as are deserving of honor.

Reply to Objection 1. Great and little are accidental to honor considered in itself: but they make a great difference in their relation to reason, the mode of which has to be observed in the use of honor, for it is much more difficult to observe it in great than in little honors.

Reply to Objection 2. In anger and other matters only that which is greatest presents any notable difficulty, and about this alone is there any need of a virtue. It is different with riches and honors which are things existing outside the soul.

Reply to Objection 3. He that makes good use of great things is much more able to make good use of little things. Accordingly the magnanimous man looks upon great honors as a thing of which he is worthy, or even little honors as something he deserves, because, to wit, man cannot sufficiently honor virtue which deserves to be honored by God. Hence he is not uplifted by great honors, because he does not deem them above him; rather does he despise them, and much more such as are ordinary or little. On like manner he is not cast down by dishonor, but despises it, since he recognizes that he does not deserve it.


Whether magnanimity is a virtue?

Objection 1. It seems that magnanimity is not a virtue. For every moral virtue observes the mean. But magnanimity observes not the mean but the greater extreme: because the "magnanimous man deems himself worthy of the greatest things" (Ethic. iv, 3). Therefore magnanimity is not a virtue.

Objection 2. Further, he that has one virtue has them all, as stated above (I-II:65:1). But one may have a virtue without having magnanimity: since the Philosopher says (Ethic. iv, 3) that "whosoever is worthy of little things and deems himself worthy of them, is temperate, but he is not magnanimous." Therefore magnanimity is not a virtue.

Objection 3. Further, "Virtue is a good quality of the mind," as stated above (I-II:55:4). But magnanimity implies certain dispositions of the body: for the Philosopher says (Ethic. iv, 3) of "a magnanimous man that his gait is slow, his voice deep, and his utterance calm." Therefore magnanimity is not a virtue.

Objection 4. Further, no virtue is opposed to another virtue. But magnanimity is opposed to humility, since "the magnanimous deems himself worthy of great things, and despises others," according to Ethic. iv, 3. Therefore magnanimity is not a virtue.

Objection 5. Further, the properties of every virtue are praiseworthy. But magnanimity has certain properties that call for blame. For, in the first place, the magnanimous is unmindful of favors; secondly, he is remiss and slow of action; thirdly, he employs irony [Cf. II-II:113] towards many; fourthly, he is unable to associate with others; fifthly, because he holds to the barren things rather than to those that are fruitful. Therefore magnanimity is not a virtue.

On the contrary, It is written in praise of certain men (2 Maccabees 15:18): "Nicanor hearing of the valor of Judas' companions, and the greatness of courage [animi magnitudinem] with which they fought for their country, was afraid to try the matter by the sword." Now, only deeds of virtue are worthy of praise. Therefore magnanimity which consists in greatness of courage is a virtue.

I answer that, The essence of human virtue consists in safeguarding the good of reason in human affairs, for this is man's proper good. Now among external human things honors take precedence of all others, as stated above (Article 1; I-II:11:2, Objection 3). Therefore magnanimity, which observes the mode of reason in great honors, is a virtue.

Reply to Objection 1. As the Philosopher again says (Ethic. iv, 3), "the magnanimous in point of quantity goes to extremes," in so far as he tends to what is greatest, "but in the matter of becomingness, he follows the mean," because he tends to the greatest things according to reason, for "he deems himself worthy in accordance with his worth" (Ethic. iv, 3), since his aims do not surpass his deserts.

Reply to Objection 2. The mutual connection of the virtues does not apply to their acts, as though every one were competent to practice the acts of all the virtues. Wherefore the act of magnanimity is not becoming to every virtuous man, but only to great men. on the other hand, as regards the principles of virtue, namely prudence and grace, all virtues are connected together, since their habits reside together in the soul, either in act or by way of a proximate disposition thereto. Thus it is possible for one to whom the act of magnanimity is not competent, to have the habit of magnanimity, whereby he is disposed to practice that act if it were competent to him according to his state.

Reply to Objection 3. The movements of the body are differentiated according to the different apprehensions and emotions of the soul. And so it happens that to magnanimity there accrue certain fixed accidents by way of bodily movements. For quickness of movement results from a man being intent on many things which he is in a hurry to accomplish, whereas the magnanimous is intent only on great things; these are few and require great attention, wherefore they call for slow movement. Likewise shrill and rapid speaking is chiefly competent to those who are quick to quarrel about anything, and this becomes not the magnanimous who are busy only about great things. And just as these dispositions of bodily movements are competent to the magnanimous man according to the mode of his emotions, so too in those who are naturally disposed to magnanimity these conditions are found naturally.

Reply to Objection 4. There is in man something great which he possesses through the gift of God; and something defective which accrues to him through the weakness of nature. Accordingly magnanimity makes a man deem himself worthy of great things in consideration of the gifts he holds from God: thus if his soul is endowed with great virtue, magnanimity makes him tend to perfect works of virtue; and the same is to be said of the use of any other good, such as science or external fortune. On the other hand, humility makes a man think little of himself in consideration of his own deficiency, and magnanimity makes him despise others in so far as they fall away from God's gifts: since he does not think so much of others as to do anything wrong for their sake. Yet humility makes us honor others and esteem them better than ourselves, in so far as we see some of God's gifts in them. Hence it is written of the just man (Psalm 14:4): "In his sight a vile person is contemned [Douay: 'The malignant is brought to nothing, but he glorifieth,' etc.]," which indicates the contempt of magnanimity, "but he honoreth them that fear the Lord," which points to the reverential bearing of humility. It is therefore evident that magnanimity and humility are not contrary to one another, although they seem to tend in contrary directions, because they proceed according to different considerations.

Reply to Objection 5. These properties in so far as they belong to a magnanimous man call not for blame, but for very great praise. For in the first place, when it is said that the magnanimous is not mindful of those from whom he has received favors, this points to the fact that he takes no pleasure in accepting favors from others unless he repay them with yet greater favor; this belongs to the perfection of gratitude, in the act of which he wishes to excel, even as in the acts of other virtues. Again, in the second place, it is said that he is remiss and slow of action, not that he is lacking in doing what becomes him, but because he does not busy himself with all kinds of works, but only with great works, such as are becoming to him. He is also said, in the third place, to employ irony, not as opposed to truth, and so as either to say of himself vile things that are not true, or deny of himself great things that are true, but because he does not disclose all his greatness, especially to the large number of those who are beneath him, since, as also the Philosopher says (Ethic. iv, 3), "it belongs to a magnanimous man to be great towards persons of dignity and affluence, and unassuming towards the middle class." On the fourth place, it is said that he cannot associate with others: this means that he is not at home with others than his friends: because he altogether shuns flattery and hypocrisy, which belong to littleness of mind. But he associates with all, both great and little, according as he ought, as stated above (Reply to Objection 1). It is also said, fifthly, that he prefers to have barren things, not indeed any, but good, i.e. virtuous; for in all things he prefers the virtuous to the useful, as being greater: since the useful is sought in order to supply a defect which is inconsistent with magnanimity.


Whether magnanimity is a special virtue?

Objection 1. It seems that magnanimity is not a special virtue. For no special virtue is operative in every virtue. But the Philosopher states (Ethic. iv, 3) that "whatever is great in each virtue belongs to the magnanimous." Therefore magnanimity is not a special virtue.

Objection 2. Further, the acts of different virtues are not ascribed to any special virtue. But the acts of different virtues are ascribed to the magnanimous man. For it is stated in Ethic. iv, 3 that "it belongs to the magnanimous not to avoid reproof" (which is an act of prudence), "nor to act unjustly" (which is an act of justice), "that he is ready to do favors" (which is an act of charity), "that he gives his services readily" (which is an act of liberality), that "he is truthful" (which is an act of truthfulness), and that "he is not given to complaining" (which is an act of patience). Therefore magnanimity is not a special virtue.

Objection 3. Further, every virtue is a special ornament of the soul, according to the saying of Isaiah 61:10, "He hath clothed me with the garments of salvation," and afterwards he adds, "and as a bride adorned with her jewels." But magnanimity is the ornament of all the virtues, as stated in Ethic. iv. Therefore magnanimity is a general virtue.

On the contrary, The Philosopher (Ethic. ii, 7) distinguishes it from the other virtues.

I answer that, As stated above (II-II:123:2), it belongs to a special virtue to establish the mode of reason in a determinate matter. Now magnanimity establishes the mode of reason in a determinate matter, namely honors, as stated above (1 and 2): and honor, considered in itself, is a special good, and accordingly magnanimity considered in itself is a special virtue.

Since, however, honor is the reward of every virtue, as stated above (II-II:103:1 ad 2), it follows that by reason of its matter it regards all the virtues.

Reply to Objection 1. Magnanimity is not about any kind of honor, but great honor. Now, as honor is due to virtue, so great honor is due to a great deed of virtue. Hence it is that the magnanimous is intent on doing great deeds in every virtue, in so far, to wit, as he tends to what is worthy of great honors.

Reply to Objection 2. Since the magnanimous tends to great things, it follows that he tends chiefly to things that involve a certain excellence, and shuns those that imply defect. Now it savors of excellence that a man is beneficent, generous and grateful. Wherefore he shows himself ready to perform actions of this kind, but not as acts of the other virtues. on the other hand, it is a proof of defect, that a man thinks so much of certain external goods or evils, that for their sake he abandons and gives up justice or any virtue whatever. Again, all concealment of the truth indicates a defect, since it seems to be the outcome of fear. Also that a man be given to complaining denotes a defect, because by so doing the mind seems to give way to external evils. Wherefore these and like things the magnanimous man avoids under a special aspect, inasmuch as they are contrary to his excellence or greatness.

Reply to Objection 3. Every virtue derives from its species a certain luster or adornment which is proper to each virtue: but further adornment results from the very greatness of a virtuous deed, through magnanimity which makes all virtues greater as stated in Ethic. iv, 3.


Whether magnanimity is a part of fortitude?

Objection 1. It seems that magnanimity is not a part of fortitude. For a thing is not a part of itself. But magnanimity appears to be the same as fortitude. For Seneca says (De Quat. Virtut.): "If magnanimity, which is also called fortitude, be in thy soul, thou shalt live in great assurance": and Tully says (De Offic. i): "If a man is brave we expect him to be magnanimous, truth-loving, and far removed from deception." Therefore magnanimity is not a part of fortitude.

Objection 2. Further, the Philosopher (Ethic. iv, 3) says that a magnanimous man is not philokindynos, that is, a lover of danger. But it belongs to a brave man to expose himself to danger. Therefore magnanimity has nothing in common with fortitude so as to be called a part thereof.

Objection 3. Further, magnanimity regards the great in things to be hoped for, whereas fortitude regards the great in things to be feared or dared. But good is of more import than evil. Therefore magnanimity is a more important virtue than fortitude. Therefore it is not a part thereof.

On the contrary, Macrobius (De Somn. Scip. i) and Andronicus reckon magnanimity as a part of fortitude.

I answer that, As stated above (I-II:61:3), a principal virtue is one to which it belongs to establish a general mode of virtue in a principal matter. Now one of the general modes of virtue is firmness of mind, because "a firm standing is necessary in every virtue," according to Ethic. ii. And this is chiefly commended in those virtues that tend to something difficult, in which it is most difficult to preserve firmness. Wherefore the more difficult it is to stand firm in some matter of difficulty, the more principal is the virtue which makes the mind firm in that matter.

Now it is more difficult to stand firm in dangers of death, wherein fortitude confirms the mind, than in hoping for or obtaining the greatest goods, wherein the mind is confirmed by magnanimity, for, as man loves his life above all things, so does he fly from dangers of death more than any others. Accordingly it is clear that magnanimity agrees with fortitude in confirming the mind about some difficult matter; but it falls short thereof, in that it confirms the mind about a matter wherein it is easier to stand firm. Hence magnanimity is reckoned a part of fortitude, because it is annexed thereto as secondary to principal.

Reply to Objection 1. As the Philosopher says (Ethic. v, 1,3), "to lack evil is looked upon as a good," wherefore not to be overcome by a grievous evil, such as the danger of death, is looked upon as though it were the obtaining of a great good, the former belonging to fortitude, and the latter to magnanimity: in this sense fortitude and magnanimity may be considered as identical. Since, however, there is a difference as regards the difficulty on the part of either of the aforesaid, it follows that properly speaking magnanimity, according to the Philosopher (Ethic. ii, 7), is a distinct virtue from fortitude.

Reply to Objection 2. A man is said to love danger when he exposes himself to all kinds of dangers, which seems to be the mark of one who thinks "many" the same as "great." This is contrary to the nature of a magnanimous man, for no one seemingly exposes himself to danger for the sake of a thing that he does not deem great. But for things that are truly great, a magnanimous man is most ready to expose himself to danger, since he does something great in the act of fortitude, even as in the acts of the other virtues. Hence the Philosopher says (Ethic. ii, 7) that the magnanimous man is not mikrokindynos, i.e. endangering himself for small things, but megalokindynos, i.e. endangering himself for great things. And Seneca says (De Quat. Virtut.): "Thou wilt be magnanimous if thou neither seekest dangers like a rash man, nor fearest them like a coward. For nothing makes the soul a coward save the consciousness of a wicked life."

Reply to Objection 3. Evil as such is to be avoided: and that one has to withstand it is accidental; in so far, to wit, as one has to suffer an evil in order to safeguard a good. But good as such is to be desired, and that one avoids it is only accidental, in so far, to wit, as it is deemed to surpass the ability of the one who desires it. Now that which is so essentially is always of more account than that which is so accidentally. Wherefore the difficult in evil things is always more opposed to firmness of mind than the difficult in good things. Hence the virtue of fortitude takes precedence of the virtue of magnanimity. For though good is simply of more import than evil, evil is of more import in this particular respect.


Whether confidence belongs to magnanimity?

Objection 1. It seems that confidence does not belong to magnanimity. For a man may have assurance not only in himself, but also in another, according to 2 Corinthians 3:4-5, "Such confidence we have, through Christ towards God, not that we are sufficient to think anything of ourselves, as of ourselves." But this seems inconsistent with the idea of magnanimity. Therefore confidence does not belong to magnanimity.

Objection 2. Further, confidence seems to be opposed to fear, according to Isaiah 12:2, "I will deal confidently and will not fear." But to be without fear seems more akin to fortitude. Therefore confidence also belongs to fortitude rather than to magnanimity.

Objection 3. Further, reward is not due except to virtue. But a reward is due to confidence, according to Hebrews 3:6, where it is said that we are the house of Christ, "if we hold fast the confidence and glory of hope unto the end." Therefore confidence is a virtue distinct from magnanimity: and this is confirmed by the fact that Macrobius enumerates it with magnanimity (In Somn. Scip. i).

On the contrary, Tully (De Suv. Rhet. ii) seems to substitute confidence for magnanimity, as stated above in the preceding Question (Reply to Objection 6) and in the prologue to this.

I answer that, Confidence takes its name from "fides" [faith]: and it belongs to faith to believe something and in somebody. But confidence belongs to hope, according to Job 11:18, "Thou shalt have confidence, hope being set before thee." Wherefore confidence apparently denotes chiefly that a man derives hope through believing the word of one who promises to help him. Since, however, faith signifies also a strong opinion, and since one may come to have a strong opinion about something, not only on account of another's statement, but also on account of something we observe in another, it follows that confidence may denote the hope of having something, which hope we conceive through observing something either in oneself—for instance, through observing that he is healthy, a man is confident that he will live long. or in another, for instance, through observing that another is friendly to him and powerful, a man is confident that he will receive help from him.

Now it has been stated above (Article 1, Reply to Objection 2) that magnanimity is chiefly about the hope of something difficult. Wherefore, since confidence denotes a certain strength of hope arising from some observation which gives one a strong opinion that one will obtain a certain good, it follows that confidence belongs to magnanimity.

Reply to Objection 1. As the Philosopher says (Ethic. iv, 3), it belongs to the "magnanimous to need nothing," for need is a mark of the deficient. But this is to be understood according to the mode of a man, hence he adds "or scarcely anything." For it surpasses man to need nothing at all. For every man needs, first, the Divine assistance, secondly, even human assistance, since man is naturally a social animal, for he is sufficient by himself to provide for his own life. Accordingly, in so far as he needs others, it belongs to a magnanimous man to have confidence in others, for it is also a point of excellence in a man that he should have at hand those who are able to be of service to him. And in so far as his own ability goes, it belongs to a magnanimous man to be confident in himself.

Reply to Objection 2. As stated above (I-II:23:2; I-II:40:4), when we were treating of the passions, hope is directly opposed to despair, because the latter is about the same object, namely good. But as regards contrariety of objects it is opposed to fear, because the latter's object is evil. Now confidence denotes a certain strength of hope, wherefore it is opposed to fear even as hope is. Since, however, fortitude properly strengthens a man in respect of evil, and magnanimity in respect of the obtaining of good, it follows that confidence belongs more properly to magnanimity than to fortitude. Yet because hope causes daring, which belongs to fortitude, it follows in consequence that confidence pertains to fortitude.

Reply to Objection 3. Confidence, as stated above, denotes a certain mode of hope: for confidence is hope strengthened by a strong opinion. Now the mode applied to an affection may call for commendation of the act, so that it become meritorious, yet it is not this that draws it to a species of virtue, but its matter. Hence, properly speaking, confidence cannot denote a virtue, though it may denote the conditions of a virtue. For this reason it is reckoned among the parts of fortitude, not as an annexed virtue, except as identified with magnanimity by Tully (De Suv. Rhet. ii), but as an integral part, as stated in the preceding Question.


Whether security belongs to magnanimity?

Objection 1. It seems that security does not belong to magnanimity. For security, as stated above (Article 128, Reply to Objection 6), denotes freedom from the disturbance of fear. But fortitude does this most effectively. Wherefore security is seemingly the same as fortitude. But fortitude does not belong to magnanimity; rather the reverse is the case. Neither therefore does security belong to magnanimity.

Objection 2. Further, Isidore says (Etym. x) that a man "is said to be secure because he is without care." But this seems to be contrary to virtue, which has a care for honorable things, according to 2 Timothy 2:15, "Carefully study to present thyself approved unto God." Therefore security does not belong to magnanimity, which does great things in all the virtues.

Objection 3. Further, virtue is not its own reward. But security is accounted the reward of virtue, according to Job 11:14-18, "If thou wilt put away from thee the iniquity that is in thy hand . . . being buried thou shalt sleep secure." Therefore security does not belong to magnanimity or to any other virtue, as a part thereof.

On the contrary, Tully says (De Offic. i) under the heading: "Magnanimity consists of two things," that "it belongs to magnanimity to give way neither to a troubled mind, nor to man, nor to fortune." But a man's security consists in this. Therefore security belongs to magnanimity.

I answer that, As the Philosopher says (Rhet. ii, 5), "fear makes a man take counsel," because, to wit he takes care to avoid what he fears. Now security takes its name from the removal of this care, of which fear is the cause: wherefore security denotes perfect freedom of the mind from fear, just as confidence denotes strength of hope. Now, as hope directly belongs to magnanimity, so fear directly regards fortitude. Wherefore as confidence belongs immediately to magnanimity, so security belongs immediately to fortitude.

It must be observed, however, that as hope is the cause of daring, so is fear the cause of despair, as stated above when we were treating of the passion (I-II:45:2). Wherefore as confidence belongs indirectly to fortitude, in so far as it makes use of daring, so security belongs indirectly to magnanimity, in so far as it banishes despair.

Reply to Objection 1. Fortitude is chiefly commended, not because it banishes fear, which belongs to security, but because it denotes a firmness of mind in the matter of the passion. Wherefore security is not the same as fortitude, but is a condition thereof.

Reply to Objection 2. Not all security is worthy of praise but only when one puts care aside, as one ought, and in things when one should not fear: in this way it is a condition of fortitude and of magnanimity.

Reply to Objection 3. There is in the virtues a certain likeness to, and participation of, future happiness, as stated above (I-II:05:3; I-II:05:7). Hence nothing hinders a certain security from being a condition of a virtue, although perfect security belongs to virtue's reward.


Whether goods of fortune conduce to magnanimity?

Objection 1. It seems that goods of fortune do not conduce to magnanimity. For according to Seneca (De Ira i: De vita beata xvi): "virtue suffices for itself." Now magnanimity takes every virtue great, as stated above (Article 4, Reply to Objection 3). Therefore goods of fortune do not conduce to magnanimity.

Objection 2. Further, no virtuous man despises what is helpful to him. But the magnanimous man despises whatever pertains to goods of fortune: for Tully says (De Offic. i) under the heading: "Magnanimity consists of two things," that "a great soul is commended for despising external things." Therefore a magnanimous man is not helped by goods of fortune.

Objection 3. Further, Tully adds (De Offic. i) that "it belongs to a great soul so to bear what seems troublesome, as nowise to depart from his natural estate, or from the dignity of a wise man." And Aristotle says (Ethic. iv, 3) that "a magnanimous man does not grieve at misfortune." Now troubles and misfortunes are opposed to goods of fortune, for every one grieves at the loss of what is helpful to him. Therefore external goods of fortune do not conduce to magnanimity.

On the contrary, The Philosopher says (Ethic. iv, 3) that "good fortune seems to conduce to magnanimity."

I answer that, As stated above (Article 1), magnanimity regards two things: honor as its matter, and the accomplishment of something great as its end. Now goods of fortune conduce to both these things. For since honor is conferred on the virtuous, not only by the wise, but also by the multitude who hold these goods of fortune in the highest esteem, the result is that they show greater honor to those who possess goods of fortune. Likewise goods of fortune are useful organs or instruments of virtuous deeds: since we can easily accomplish things by means of riches, power and friends. Hence it is evident that goods of fortune conduce to magnanimity.

Reply to Objection 1. Virtue is said to be sufficient for itself, because it can be without even these external goods; yet it needs them in order to act more expeditiously.

Reply to Objection 2. The magnanimous man despises external goods, inasmuch as he does not think them so great as to be bound to do anything unbecoming for their sake. Yet he does not despise them, but that he esteems them useful for the accomplishment of virtuous deeds.

Reply to Objection 3. If a man does not think much of a thing, he is neither very joyful at obtaining it, nor very grieved at losing it. Wherefore, since the magnanimous man does not think much of external goods, that is goods of fortune, he is neither much uplifted by them if he has them, nor much cast down by their loss.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether presumption is a sin?

Objection 1. It seems that presumption is not a sin. For the Apostle says: "Forgetting the things that are behind, I stretch forth [Vulgate: 'and stretching forth'] myself to those that are before." But it seems to savor of presumption that one should tend to what is above oneself. Therefore presumption is not a sin.

Objection 2. Further, the Philosopher says (Ethic. i, 7) "we should not listen to those who would persuade us to relish human things because we are men, or mortal things because we are mortal, but we should relish those that make us immortal": and (Metaph. i) "that man should pursue divine things as far as possible." Now divine and immortal things are seemingly far above man. Since then presumption consists essentially in tending to what is above oneself, it seems that presumption is something praiseworthy, rather than a sin.

Objection 3. Further, the Apostle says (2 Corinthians 3:5): "Not that we are sufficient to think anything of ourselves, as of ourselves." If then presumption, by which one strives at that for which one is not sufficient, be a sin, it seems that man cannot lawfully even think of anything good: which is absurd. Therefore presumption is not a sin.

On the contrary, It is written (Sirach 37:3): "O wicked presumption, whence camest thou?" and a gloss answers: "From a creature's evil will." Now all that comes of the root of an evil will is a sin. Therefore presumption is a sin.

I answer that, Since whatever is according to nature, is ordered by the Divine Reason, which human reason ought to imitate, whatever is done in accordance with human reason in opposition to the order established in general throughout natural things is vicious and sinful. Now it is established throughout all natural things, that every action is commensurate with the power of the agent, nor does any natural agent strive to do what exceeds its ability. Hence 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, as its very name shows. Wherefore it is evident that presumption is a sin.

Reply to Objection 1. Nothing hinders that which is above the active power of a natural thing, and yet not above the passive power of that same thing: thus the air is possessed of a passive power by reason of which it can be so changed as to obtain the action and movement of fire, which surpass the active power of air. Thus too it would be sinful and presumptuous for a man while in a state of imperfect virtue to attempt the immediate accomplishment of what belongs to perfect virtue. But it is not presumptuous or sinful for a man to endeavor to advance towards perfect virtue. On this way the Apostle stretched himself forth to the things that were before him, namely continually advancing forward.

Reply to Objection 2. Divine and immortal things surpass man according to the order of nature. Yet man is possessed of a natural power, namely the intellect, whereby he can be united to immortal and Divine things. On this respect the Philosopher says that "man ought to pursue immortal and divine things," not that he should do what it becomes God to do, but that he should be united to Him in intellect and will.

Reply to Objection 3. As the Philosopher says (Ethic. iii, 3), "what we can do by the help of others we can do by ourselves in a sense." Hence since we can think and do good by the help of God, this is not altogether above our ability. Hence 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.


Whether presumption is opposed to magnanimity by excess?

Objection 1. It seems that presumption is not opposed to magnanimity by excess. For presumption is accounted a species of the sin against the Holy Ghost, as stated above (II-II:14:2; II-II:21:1). But the sin against the Holy Ghost is not opposed to magnanimity, but to charity. Neither therefore is presumption opposed to magnanimity.

Objection 2. Further, it belongs to magnanimity that one should deem oneself worthy of great things. But a man is said to be presumptuous even if he deem himself worthy of small things, if they surpass his ability. Therefore presumption is not directly opposed to magnanimity.

Objection 3. Further, the magnanimous man looks upon external goods as little things. Now according to the Philosopher (Ethic. iv, 3), "on account of external fortune the presumptuous disdain and wrong others, because they deem external goods as something great." Therefore presumption is opposed to magnanimity, not by excess, but only by deficiency.

On the contrary, The Philosopher says (Ethic. ii, 7; iv, 3) that the "vain man," i.e. a vaporer or a wind-bag, which with us denotes a presumptuous man, "is opposed to the magnanimous man by excess."

I answer that, As stated above (II-II:129:3 ad 1), magnanimity observes the means, not as regards the quantity of that to which it tends, but in proportion to our own ability: for it does not tend to anything greater than is becoming to us.

Now the presumptuous man, as regards that to which he tends, does not exceed the magnanimous, but sometimes falls far short of him: but 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.

Reply to Objection 1. It is not every presumption that is accounted a sin against the Holy Ghost, but that by which one contemns the Divine justice through inordinate confidence in the Divine mercy. The latter kind of presumption, by reason of its matter, inasmuch, to wit, as it implies contempt of something Divine, is opposed to charity, or rather to the gift of fear, whereby we revere God. Nevertheless, in so far as this contempt exceeds the proportion to one's own ability, it can be opposed to magnanimity.

Reply to Objection 2. Presumption, like magnanimity, seems to tend to something great. For we are not, as a rule, wont to call a man presumptuous for going beyond his powers in something small. If, however, such a man be called presumptuous, this kind of presumption is not opposed to magnanimity, but to that virtue which is about ordinary honor, as stated above (II-II:129:2).

Reply to Objection 3. No one attempts what is above his ability, except in so far as he deems his ability greater than it is. On this one may err in two ways. 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. For, as the Philosopher says (Ethic. iv, 3), "those who have these things without virtue, neither justly deem themselves worthy of great things, nor are rightly called magnanimous."

Again, the thing to which a man sometimes tends in excess of his ability, is sometimes in very truth something great, simply as in the case of Peter, whose intent was to suffer for Christ, which has exceeded his power; while sometimes it is something great, not simply, but only in the opinion of fools, such as wearing costly clothes, despising and wronging others. This savors of an excess of magnanimity, not in any truth, but in people's opinion. Hence Seneca says (De Quat. Virtut.) that "when magnanimity exceeds its measure, it makes a man high-handed, proud, haughty restless, and bent on excelling in all things, whether in words or in deeds, without any considerations of virtue." Thus it is evident that the presumptuous man sometimes falls short of the magnanimous in reality, although in appearance he surpasses him.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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Whether ambition is a sin?

Objection 1. It seems that ambition is not a sin. For ambition denotes the desire of honor. Now honor is in itself a good thing, and the greatest of external goods: wherefore those who care not for honor are reproved. Therefore ambition is not a sin; rather is it something deserving of praise, in so far as a good is laudably desired.

Objection 2. Further, anyone may, without sin, desire what is due to him as a reward. Now honor is the reward of virtue, as the Philosopher states (Ethic. i, 12; iv, 3; viii, 14). Therefore ambition of honor is not a sin.

Objection 3. Further, that which heartens a man to do good and disheartens him from doing evil, is not a sin. Now honor heartens men to do good and to avoid evil; thus the Philosopher says (Ethic. iii, 8) that "with the bravest men, cowards are held in dishonor, and the brave in honor": and Tully says (De Tusc. Quaest. i) that "honor fosters the arts." Therefore ambition is not a sin.

On the contrary, It is written (1 Corinthians 13:5) that "charity is not ambitious, seeketh not her own." Now nothing is contrary to charity, except sin. Therefore ambition is a sin.

I answer that, As stated above (II-II:103:1 and II-II:103:2), honor denotes reverence shown to a person in witness of his excellence. Now two things have to be considered with regard to man's honor. The first is that a man has not from himself the thing in which he excels, for this is, as it were, something Divine in him, wherefore on this count honor is due principally, not to him but to God. The second point that calls for observation is that the thing in which man excels is given to him by God, that he may profit others thereby: wherefore a man ought so far to be pleased that others bear witness to his excellence, as this enables him to profit others.

Now the desire of honor may be inordinate in 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. Since then ambition denotes inordinate desire of honor, it is evident that it is always a sin.

Reply to Objection 1. The desire for good should be regulated according to reason, and if it exceed this rule it will be sinful. On this way it is sinful to desire honor in disaccord with the order of reason. Now those are reproved who care not for honor in accordance with reason's dictate that they should avoid what is contrary to honor.

Reply to Objection 2. Honor is not the reward of virtue, as regards the virtuous man, in this sense that he should seek for it as his reward: since the reward he seeks is happiness, which is the end of virtue. But it is said to be the reward of virtue as regards others, who have nothing greater than honor whereby to reward the virtuous; which honor derives greatness from the very fact that it bears witness to virtue. Hence it is evident that it is not an adequate reward, as stated in Ethic. iv, 3.

Reply to Objection 3. Just as some are heartened to do good and disheartened from doing evil, by the desire of honor, if this be desired in due measure; so, if it be desired inordinately, it may become to man an occasion of doing many evil things, as when a man cares not by what means he obtains honor. Wherefore Sallust says (Catilin.) that "the good as well as the wicked covet honors for themselves, but the one," i.e. the good, "go about it in the right way," whereas "the other," i.e. the wicked, "through lack of the good arts, make use of deceit and falsehood." Yet they who, merely for the sake of honor, either do good or avoid evil, are not virtuous, according to the Philosopher (Ethic. iii, 8), where he says that they who do brave things for the sake of honor are not truly brave.


Whether ambition is opposed to magnanimity by excess?

Objection 1. It seems that ambition is not opposed to magnanimity by excess. For one mean has only one extreme opposed to it on the one side. Now presumption is opposed to magnanimity by excess as stated above (II-II:130:2). Therefore ambition is not opposed to it by excess.

Objection 2. Further, magnanimity is about honors; whereas ambition seems to regard positions of dignity: for it is written (2 Maccabees 4:7) that "Jason ambitiously sought the high priesthood." Therefore ambition is not opposed to magnanimity.

Objection 3. Further, ambition seems to regard outward show: for it is written (Acts 25:27) that "Agrippa and Berenice . . . with great pomp [ambitione]. . . had entered into the hall of audience" ['Praetorium.' The Vulgate has 'auditorium,' but the meaning is the same], and (2 Chronicles 16:14) that when Asa died they "burned spices and . . . ointments over his body" with very great pomp [ambitione]. But magnanimity is not about outward show. Therefore ambition is not opposed to magnanimity.

On the contrary, Tully says (De Offic. i) that "the more a man exceeds in magnanimity, the more he desires himself alone to dominate others." But this pertains to ambition. Therefore ambition denotes an excess of magnanimity.

I answer that, As stated above (Article 1), ambition signifies inordinate love of honor. Now 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.

Reply to Objection 1. Magnanimity regards two things. It regards one as its end, in so far as it is some great deed that the magnanimous man attempts in proportion to his ability. On this way presumption is opposed to magnanimity by excess: because the presumptuous man attempts great deeds beyond his ability. The other thing that magnanimity regards is its matter, viz. honor, of which it makes right use: and in this way ambition is opposed to magnanimity by excess. Nor is it impossible for one mean to be exceeded in various respects.

Reply to Objection 2. 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. 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.

Reply to Objection 3. The very solemnity of outward worship is a kind of honor, wherefore in such cases honor is wont to be shown. This is signified by the words of James 2:2-3: "If there shall come into your assembly a man having a golden ring, in fine apparel . . . and you . . . shall say to him: Sit thou here well," etc. Wherefore ambition does not regard outward worship, except in so far as this is a kind of honor.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

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