> [[at-sl-23|← Justice]] | [[at-spiritual-life-toc|TOC]] | [[at-sl-25|Temperance →]] # Art. III. The Virtue of Fortitude [2] 1075\. Justice, complemented by religion and obedience, regulates our relations with others. Fortitude and temperance regulate our duties towards ourselves. We shall treat of fortitude by describing: 1° its nature, 2° the virtues related to it, 3° the means of practicing it. ## § I. Nature of the Virtue of Fortitude We shall explain: 1° its definition; 2° its degrees. I. Definition 1076\. This virtue, called also strength of soul, strength of character, spiritual vigor, is a supernatural, moral virtue that strengthens the soul in the pursuit of arduous moral good, without allowing it to be deterred by fear, even the fear of death. A) Its object is twofold, the repression of the feelings of fear which tend to paralyze our efforts towards good, and the control of the spirit of daring which, without such a check, would easily turn into temerity: “And, therefore, the relations of fortitude to fear and to audacity consist in repressing the former and controlling the latter.”[3] 1077\. B) Its action is chiefly twofold: to undertake and to endure difficult things: “Arduous tasks both to pursue and to sustain.” a) First of all, fortitude consists in undertaking and carrying into execution difficult enterprises. On the road to virtue and to perfection there lie innumerable obstacles, difficult to overcome and forever recurring. They must not only not be feared, but they must be faced with the courageous effort necessary to overcome them. This is the first act of this virtue. This act implies: 1) determination to arrive quickly at the decision of doing one’s duty no matter what the cost may be; 2) courage and generosity in putting forth all the effort that the peculiar difficulties of the case may require; 3) steadfastness, to prolong the effort to the end, in spite of the stubbornness and the repeated attacks of the enemy. b) Furthermore, we must needs learn to suffer for God’s sake the manifold and difficult trials which He sends us, to bear the sufferings, the illnesses, the mockeries, the calumnies of which we may be the victims. This often proves even more wearisome than action. “To bear is more difficult than to attack,”[1] says St. Thomas, and for this he gives a threefold reason. First, because one who is on the defensive generally feels that his adversary is more powerful than himself, while he who takes the offensive comes on with a sense of superiority. Secondly, because the one who holds out in the face ef attack actually feels the difficulties, whereas he who takes the offensive can only foresee them. Now, an evil that is actually present inspires more fear than one we merely foresee. Thirdly, because to hold out under trials means unflinching perseverance for a notable time, for instance, in the case of a long and painful illness, or of violent and prolonged temptation; whereas to undertake a difficult task often requires but a momentary effort. II\. Degrees of the Virtue of Fortitude 1078\. 1° Beginners fight valiantly against the many fears that deter them from the fulfilment of duty:— 1\) Fear of effort and fear of risks. They recall that man has even more priceless possessions than goods of fortune, health, good name and life itself. Such are the gifts of grace which are in themselves but the prelude of eternal bliss. They come therefore to the practical conclusion that one must unhesitatingly sacrifice the former to lay hold of the latter, which endure forever. They convince themselves of the fact that the only real evil is sin, and that, therefore, that evil must be avoided at all costs, even at the risk of suffering all the temporal ills that may befall them. 1079\. 2) The fear of criticism or of ridicule, in other words, human respect, which leads them to neglect their duty through fear of unfavorable comment, of the ridicule of which they may be the target, of the threats that may be hurled against them, of the injuries and injustices of which they may be the victims. Many a man dauntless on the battlefield cowers in the face of such sarcasm or such threats. Of what paramount importance it is to school the young in the contempt of human respect, to school them in that manliness that knows how to brave public opinion and follow convictions, without fear, without blush! 3\) The fear of displeasing friends. This fear is at times more potent than that of incurring the vengeance of enemies. And yet, we must remember that it is better to please God than men; that those who would hinder us from doing our full duty are but false friends, and that if we were to please them we should forfeit the esteem and the friendship of Jesus Christ, Our Lord: “If I yet pleased men, I should not be the servant of Christ.”[1] With far greater reason must we avoid sacrificing duty to the craving for vain popularity. The plaudits of men die away. There is no approbation that is lasting, none that is truly worthy of us, save that of God, the infallible Judge. Let us then conclude with St. Paul that the only glory to be sought after is that which proceeds from loyalty to God and fidelity to duty: “But he that glorieth, let him glory in the Lord. For not he who commendeth himself is approved: but he, whom God commendeth.”[2] 1080\. 2° Souls in the illuminative way exercise themselves in the practice of the positive side of the virtue of fortitude, by striving to imitate that strength of soul that Jesus Christ exemplified for us during His life. 1\) This virtue appears in His hidden life. From the very first moment of His Incarnation, Our Lord offers Himself to His Father in the place of all the victims of the Old Law, by giving Himself for all mankind. He is aware that, in consequence, His life will be a protracted martyrdom, yet He freely chooses that martyrdom. That is why from His birth He eagerly seeks poverty, mortification and obedience; why He submits to persecution and exile; why during thirty years He hides Himself in the most complete obscurity, in order to merit for us the grace that would enable us to sanctify our most commonplace actions and to inspire us with a love of humility. Thus He teaches us the practice of the virtue of fortitude and courage amidst the thousand details of daily life. 2\) This fortitude is likewise evident during the course of His public life: in the long fast which He undertakes before beginning His ministry; in His victorious struggle against Satan; in His preaching, where contrary to the preconceptions of the Jews, He announces the advent of a kingdom altogether spiritual, founded on humility, sacrifice, self-denial, as well as on the love of God. It is shown forth in the vigor wherewith He stigmatizes scandal and condemns the casuistry of the Doctors of the Law; in the jealous care wherewith He avoids popularity of a questionable character and eschews the royalty offered to Him; in the manner, at once sweet and forceful, with which he trains His Apostles, correcting their prejudices, their defects, and rebuking him whom he had chosen as the leader of the Twelve. It is shown again in the determination to return to Jerusalem, well knowing that He is to encounter suffering, humiliation and death. Thus He sets us the example of the calm and steady courage which we must have in all our relations with others. 3\) Fortitude is manifested in His Passion: in the midst of that torturing agony, where, in spite of the absence of consolation and in spite of weariness of soul, He perseveres long in prayer: “And being in agony, He prayed the longer;”[1] in the unruffled serenity He shows at the moment of His arrest; in the silence He maintains in the face of calumnies and the curiosity of Herod; in His dignified attitude before His judges; in the heroic patience which He exemplifies while in the midst of undeserved torments and the mockeries offered His sacred Person; in the calm resignation wherewith He commends His spirit into the hands of God, His Father, and gives up the ghost.[2] He thereby teaches us patience amidst the severest trials. As can be easily seen, there is here an ample field for imitation. The better to succeed in this we must beg Our Lord to deign come to dwell within us in all the fulness of His power. Besides, we must coöperate with Him in the actual exercise of this virtue, by practicing it, not only when some great issue demands it, but also in the thousand and one actions that make up the ordinary run of our life, remembering that the constant practice of these little virtues demands a higher degree of heroism than do brilliant deeds. 1081\. 3° Perfect souls cultivate not only the virtue, but likewise the gift of fortitude, as we shall explain in the unitive way. They maintain themselves in that generous attitude of immolating themselves for God, and of undergoing that slow, unbloody martyrdom, which consists in an ever-renewed effort to do all things for God and to suffer everything for His greater glory. ## § II. Virtues Allied to Fortitude 1082\. There are four virtues connected with the virtue of fortitude. Two of them aid us in the accomplishment of things arduous: magnanimity and munificence. The other two help us to suffer in the right manner: patience and constancy. St. Thomas holds these four to be integral and potential parts of the virtue of fortitude. I. Magnanimity 1083\. 1° Its Nature. Magnanimity, which is also called greatness of soul or nobility of character, is the noble and generous disposition to undertake great things for God and for the neighbor. It is not the same as ambition, which is essentially egotistical and goads us on to surpass others by wielding authority or receiving honors. The characteristic of magnanimity is disinterested service. a) This virtue therefore presupposes a noble soul, possessed of high ideals and unselfish thoughts, a valiant spirit that does not hesitate to make its life accord with its convictions. b) It is brought out not only by noble sentiments, but also by noble acts, and this in every sphere of action: in the army by brilliant exploits, in civil life by great reform movements, or great industrial, commercial, economic enterprises etc.; in the realm of the supernatural, by the pursuit of a high ideal of perfection, by generous efforts to conquer self and to rise ever higher, by striving to acquire solid virtue and to exercise zeal in its various forms. All this is done without fear of risking fortune, health, reputation and life itself. 1084\. 2° The contrary defect is called pusillanimity, which, through an excessive fear of failure, makes one hesitate and remain inactive. Seeking to avoid blunders the pusillanimous fall into the greatest mistakes; they do nothing or almost nothing, and thus waste their lives. Evidently, it is better to risk making mistakes than to do nothing. II\. Munificence or Magnificence 1085\. 1° Its Nature. Persons with a great soul and a big heart practice magnificence or munificence, which inclines us to do great works, and at the same time to undergo the great expenses that such works entail. a) At times it is pride or ambition rather than virtue that inspires these undertakings. But when it is the glory of God or the welfare of our fellow-men which one has in view, one supernaturalizes that natural desire for grandeur, and, instead of forever saving and investing, one generously employs wealth for the furtherance of great undertakings such as works of art, public monuments, erection of churches, hospitals, schools, universities, in a word of all that promotes the common good. This virtue, then, makes one overcome the natural attachment one has for money and the thirst for further riches. 1086\. b) This is an excellent virtue which must be urged upon the well-to-do by showing them that the best use they can make of the wealth Providence has entrusted to them is to imitate God’s own liberality and His magnificence in all His works. There are Catholic institutions that languish because of lack of means. They offer an open field for the worthy employment of accumulated funds, and the best way of preparing for ourselves a glorious dwelling in Heaven. Then, there are numberless undertakings to initiate. Each new generation brings a host of new needs: churches to build, schools to found, a larger ministry to support; at times there are public calamities to relieve, at others new agencies of welfare to inaugurate for youth, for old age, etc. There is here a vast field, open to every activity and to every purse. c) And there is no need of being rich in order to practice this virtue. St. Vincent de Paul was by no means rich, and yet, was there any other man who provided with such royal munificence for every misery of his day? Was there any who initiated such lasting and successful charitable enterprises? A noble soul always finds resources in public charity, and it seems as if Providence makes common cause with devoted service if one knows how to trust in God and to follow the dictates of prudence or the inspirations of the Holy Ghost. 1087\. 2° The contrary defects are miserliness and extravagance. a) Miserliness or stinginess paralyzes the impulses of the heart, knows not how to make adequate provision for important enterprises, and does nothing but what is cheap or small. b) Extravagance, on the contrary, impels one to make unnecessary expenditures, to be prodigal of money and at times to spend beyond one’s means. This defect is also called prodigality. It is the part of prudence to hold a middle course between both extremes. III\. Patience[1] 1088\. 1° Its nature. Patience is a Christian virtue that makes us withstand with equanimity of soul, for the love of God, and in union with Jesus Christ, all physical and moral sufferings. We all have an ample share of suffering sufficient to make us saints, if we would only suffer courageously and from supernatural motives. Many, however, suffer complainingly, in bitterness of heart, at times even in a spirit of rebellion against Providence. Others, again, withstand suffering out of pride or ambition and thus forfeit the fruits of their endurance. The true motive that should inspire us is submission to the will of God (n. 487), and the hope of the eternal reward that will crown our patience (n. 491). Still, the most potent stimulus, is the thought of Christ suffering and dying for us. If He, innocence itself, bore so heroically so many tortures, physical and moral, in order to redeem us and sanctify us, is it not meet that we, who are guilty and who by our sins are the cause of His sufferings, should consent to suffer with Him and with His intentions, in order to coöperate with Him in the work of our purification and sanctification, and to partake in His glory by having shared in His sufferings? Noble and generous souls add to these motives the motive of zeal. They suffer to fulfil what is wanting of the sufferings of Christ and thus work for the redemption of souls (n. 149). Herein lies the secret source of that heroic patience of the Saints and of their love of the Cross. 1089\. 2° The degrees of patience correspond to the three stages of the spiritual life. a) At the beginning, suffering is accepted as coming from God; without murmur, without resentment, in hope of heavenly rewards. It is accepted in order to atone for faults and to purify the heart; in order to control ill-regulated tendencies, especially sadness and dejection. It is accepted in spite of our natural repugnance, and, if a prayer goes up that the chalice pass away, it is followed by an act of submission to the holy Will of God.[1] 1090\. b) Patience, in its second degree, makes us eager to embrace suffering, in union with Jesus Christ, and in order to make us more like that Divine Model Hence the soul is fond of following Him along the sorrowful road that He took from the Crib to the Cross; it contemplates Him, praises Him, and pours forth its love upon Him in all His sorrowful mysteries: at His entrance into this world when He “emptied Himself”; in His resignation within the lowly crib that was His cradle and wherein He suffered even more from the insensibility of men than from the cold and the elements; amidst the sufferings of His exile, the menial labors of His hidden life, the work, the fatigue, and the humiliations of His public life; but, above all, in the physical and moral tortures of His painful passion. Strengthened by the words of St. Peter,[1] “Christ therefore, having suffered in the flesh, be you also armed with the same thought,” the soul takes new courage in the face of pain and sadness; side by side with Jesus, it tenderly stretches itself forth on the Cross, for love of Him: “With Christ I am nailed to the cross.”[2] When suffering increases, a loving, compassionate glance upon the Crucified Christ brings the response from His lips: “Blessed are they that mourn… blessed are they who suffer persecution for justice’s sake.”[3] Then, the hope of sharing in His glory in the heavenly places renders more bearable the crucifixion undergone in union with Him: “If we suffer with him, that we may be also glorified with him.”[4] Nay, the soul at times comes, like St. Paul, to the point where it rejoices in its miseries and tribulations, well knowing that to suffer with Christ means to comfort Him, that it means the completion of His passion, a more perfect love for Him here on earth, and a preparation for the further enjoyment of His love through all eternity: “Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me…[5] I exceedingly abound with joy in all our tribulation.”[6] 1091\. c) This leads to the third degree of patience, the desire and the love of suffering for the sake of God Whom one wishes to glorify, and for the sake of souls, for whose sanctification one wants to labor. This is the degree proper to perfect souls and especially to apostolic souls, to religious, priests and devout men and women. Such was the disposition that animated Our Blessed Lord when He offered Himself as victim at His entrance into this world, and which He expressed in proclaiming His desire to suffer the baptism of His Passion: “And I have a baptism wherewith I am to be baptized. And how am I straitened until it be accomplished.”[7] Out of love for Him and in order to become more like unto Him, perfect souls enter into the same sentiments: “For”, in the words of St. Ignatius, “just as men of the world who are attached to the things of earth, love and seek with great eagerness honors, good name, and display among men… so those who march ahead in the ways of the spirit and who earnestly follow Jesus Christ love and ardently desire whatever is opposed to the spirit of the world… so that were it possible with no offence to God and scandal to the neighbor, they would want to suffer insults, slanders, and injuries, be reckoned as fools, though having given no occasion therefor, such is their intense desire to be likened in some way to Our Lord Jesus Christ… so that with the help of His grace we strive to imitate Him as far as we can, and to follow Him in all things, since He is the true way which leads men to life.”[1] Evidently, it is only love for God and for the Crucified Christ that can inspire a like love for the Cross and humiliations. 1092\. Must a soul go further, and offer itself to God as a victim and formally ask God for extraordinary sufferings, in order either to offer reparation to God, or to obtain some signal favor? No doubt some of the Saints have done so and in our day there are still generous souls who are moved to do likewise. However, generally speaking, such requests cannot be prudently counselled. They may easily lead to illusions and are often the outcome of some ill-considered impulse of generosity which has its origin in presumption. “Such requests are made,” says Father de Smedt, “in moments of emotional fervor, and once this is gone… one realizes one’s weakness to accomplish the heroic acts of submission and resignation so energetically made in the imagination. Therefrom issue violent temptations to discouragement and even to complaints against God’s Providence… It is a source of great annoyance and perplexity to the spiritual directors of such souls.”[2] Hence, we must not take it upon ourselves to ask for extraordinary sufferings or trials. If one feels oneself drawn thereto, one must take counsel with a judicious director of souls and do nothing without his approval. IV\. Constancy 1093\. Constancy in effort consists in struggling and suffering to the end, without yielding to weariness, discouragement or indolence. 1° Experience shows that after reiterated efforts one wearies of well-doing, one finds it irksome to be forever obliged to strain the will. St. Thomas remarks: “A special difficulty is attached to long persistence in a difficult task.”[3] Yet, no virtue is solid that has not stood the test of time, that has not been strengthened by deeply rooted habits. A sense of weariness often results in discouragement and indolence. The annoyance experienced at repeating efforts relaxes the energy of the will and produces a species of moral depression or discouragement; at this juncture, the love of pleasure and a sense of regret at being deprived of it gain the upper hand and one lets oneself be carried by the current of evil tendencies. 1094\. 2° In order to react against this weakness, we must remember: 1) that perseverance is a gift of God (n. 127) obtained by prayer. Hence, we must ask insistently for it in union with Him Who persevered unto death, and through the intercession of Her Whom we rightly call Virgin most faithful. 2\) We must, after that, renew our convictions as regards the shortness of life and the everlastingness of the reward that crowns our efforts. Having an eternal rest awaiting us we can well afford a measure of annoyance here on earth. If in spite of these considerations we still remain weak and hesitant, then we must beg insistently for that grace of perseverance the need of which we feel so keenly, by repeating the words of St. Augustine: “Grant me O Lord what Thou commandest and then command whatever Thou wilt.” 3\) Finally, we must go back courageously to our task, supported by the all-powerful grace of God, and work on despite the apparently small measure of success that attends our efforts, remembering that it is effort and not success that God demands. Besides, we must not forget that we need a certain amount of relaxation, of rest, and of diversion: Man cannot live long without some consolation. Constancy does not therefore exclude due rest: “Enjoy thy leisure that thou mayest the better perform thy labor.” The important thing is that we take our rest in submission to God’s will, according to rule and the advice of our spiritual director. ## § III. Means of Acquiring and Perfecting the Virtue of Fortitude We refer the reader to what we have said in number 811 regarding the education of the will, adding here some few remarks more pertinent to the special subject now under discussion. 1095\. 1° The secret of our strength lies in distrust of self and absolute confidence in God. Incapable as we are of any good in the supernatural order without the help of grace, we share in the very power of God and become invincible if we seek support in Jesus Christ: “He that abideth in me, and I in him, the same beareth much fruit[1]… I can do all things in him who strengtheneth me.”[2] This is why it is the humble who are strong, when the consciousness of their weakness is accompanied by trust in God. These two dispositions, then, must be cultivated in souls. If it is question of the proud and presumptuous, insistence must be laid upon distrust of self; when we have to deal with the timid and the pessimistic, confidence in God is to be emphasized, by explaining to them the consoling words of the Apostle: “The weak things of the world hath God chosen, that he may confound the strong… and the things that are not, that he might bring to nought the things that are.”[3] 1096\. 2° To this twofold disposition of soul deep convictions must be joined, as well as the habit of acting in accordance with such convictions. A) These convictions are those based upon the great truths, particularly, the end of man, the necessity of sacrificing all in order to attain this end, the horror that sin, the only obstacle to our end, must inspire in us, the necessity of submitting our will to the will of God in order to avoid sin and attain our end, etc. These convictions constitute the directing forces of our conduct and the motive-powers that infuse into us the courage required to triumph over obstacles. B) This is the reason why it is so important to acquire the habit of acting from conviction. We are not so apt then to allow ourselves to be carried away by passing impulses, by the violent urge of passion, by routine, or personal interest; on the contrary, before acting, such questions as these will arise in the mind: “What bearing has this on eternity?” Does this action which I am about to perform bring me closer to God, nearer to the attainment of a blissful eternity? If we can answer in the affirmative we act; if not, we refrain. Thus directing all things to the final end, we live up to our convictions and we become strong. 1097\. 3° The better to surmount obstacles it is well to foresee them, to look them squarely in the face, and to muster courage to fight them. This, however, we do without magnifying the difficulties, counting upon the aid which God will not fail to grant us at the opportune moment. A difficulty foreseen is a difficulty half overcome. 1098\. 4° Finally, we should bear in mind that nothing renders us so fearless as the love of God: “For love is strong as death.” If mother-love inspires a woman with courage and daring when it is question of defending her children, what cannot the love of God do if it be deep-rooted in the soul? Is it not love that has made martyrs, virgins, apostles and all the saints? When St. Paul describes the ordeals he underwent, the persecutions he suffered, the pains he endured, one cannot but wonder at the power that sustained his courage in the midst of so many adversities. He tells us himself it was love for Christ: “For the charity of Christ presseth us.”[1] This is why the Apostle is without apprehension for the future. “Who then shall separate us from the love of Christ?”[2] He enumerates the various tribulations that might befall him, and says: “Neither death, nor life, nor angels… nor things present, nor things to come, nor might… nor any other creature shall be able to separate us from the love of God which is in Christ Jesus Our Lord.”[3] What St. Paul said, every Christian also can say, provided he bears his God a loyal love; and then He will share in the very power of the Almighty: “For Thou, O Lord, art my strength.”[4] --- ![[maps/bibliography#^biblio-tan]] > [[at-sl-23|← Justice]] | [[at-spiritual-life-toc|TOC]] | [[at-sl-25|Temperance →]]