FORTEZZA. — In its primary sense, it denotes robustness, vigor, strength, whether in a physical or moral sense. It may be considered: 1) as a natural moral virtue; 2) as an infused virtue; 3) as a gift of the Holy Spirit.
I. Natural moral virtue
Lessius defines it as: “the virtue that moderates the movements of the soul in sustaining and regulating the terrifying circumstances of existence, especially the dangers of life” (*De iustitia et iure coeterisque virtutibus cardinalibus*, Paris).FORTEZZA — *La F.* Fresco by Raphael (1500) — Perugia, Collegio del Cambio.
It is a splendid argument for demonstrating the divinity of the Catholic religion. For this reason, nearly all those who treat of *fortezza* dwell at length on Christian martyrdom.
III. GIFT OF THE HOLY SPIRIT
It is the gift that perfects the virtue of *fortezza* by giving the will a supernatural impulse and energy. It differs from the virtue in that it does not arise from our own efforts, even when aided by grace, but solely from the action of the Holy Spirit. The virtue of *fortezza* does not remove a certain hesitation, a certain fear of obstacles and dangers; the gift of *fortezza*, however, replaces this with decisiveness, a certain hope of success, and thus produces far greater results. A typical example is found in Acts 6:8, where St. Stephen is described as “full of grace and *fortezza*, working great wonders and signs.” And further on: “Stephen, filled with the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing at the right hand of God” (ibid., 7:55).IV. MEANS OF ACQUIRING II
Besides prayer, humble recognition of our own powerlessness serves to obtain II. Providence usually employs the weakest instruments, provided they are conscious of their infirmity, to accomplish the greatest deeds (cf. 1 Cor 1:27–29). Also beneficial are patience in bearing the adverse circumstances of life, the small daily trials, constancy in the effort to fulfill one’s duty, to endure the faults of others, and to overcome human respect in openly professing one’s faith. To do all this habitually is already heroism, that is, the virtue of *fortezza* raised to its highest pitch.V. VICES OPPOSED TO II
Some oppose it by defect, for example, timidity; others by excess: temerity and audacity.Timidity is an excess of fear in facing what must be done. Temerity and audacity are contrary vices: they occur when one overcomes an imagined difficulty or inconvenience in the matter itself, in the time, or in the manner.
VI. PRINCIPAL CONNECTED VIRTUES
Two virtues help us to do difficult things: magnanimity and magnificence. Two others help us to endure them well: patience and constancy. Magnanimity, also called greatness of soul or nobility of character, is a noble and generous disposition: to undertake great things for God and for one’s neighbor. Magnificence, or munificence, is the practical application of magnanimity and leads one to perform great deeds, even at great financial sacrifice. Patience is the Christian virtue that enables one to endure physical and moral sufferings out of love for God. Constancy consists in bearing these hardships without yielding to superstition or discouragement.VII. MERCENARIO
Priest and patriot, born at Fratta Polesine on April 26, 1784, died there on May 28, 1848. A modest chaplain at Fratta, he became involved in the trial of the Polesine Carbonari after having allowed himself to be enrolled in the Carbonari without even knowing their statutes. Condemned to death by the tribunal sitting in Venice, his sentence was commuted to fifteen years of hard labor.He spent five years in Spielberg until the sovereign clemency granted him at the end of 1827. In prison, he was an example of Christian virtue and a gentle comforter to his fellow prisoners: Orboni and Villa died in his arms, restored by him to the practice of the faith. After his release, he returned to live humbly in his native village, devoting himself to elementary teaching.
Pellico speaks of him with moving sympathy in *Le Mie Prigioni*; so too does Andryane in his *Mémoires d’un prisonnier d’État*.
VIII. LUGLI
Jesuit, 20th General of the Order, born at Verona on February 26, 1749, died at Rome on January 27, 1829. When the suppression of the Society (1773) occurred while he was teaching literature at the College of Ferrara, he moved, at the invitation of Duke Ferdinand, to Parma, to the College of Nobles. In 1794 he returned to the Jesuits, then became Provincial of Rome and Vicar General, detained in Russia. Thus well trained in the art of governance, he was elected General of the Order on October 18, 1820.The times were still stormy, and the Jesuits had many adversaries even within Rome, indeed within their own ranks, who harbored changes and compromising tendencies. Lugli, who combined serene affability with paternal energy and vigorous industry, met the challenge admirably: under his impulse, there was a notable increase in vocations for the formation of novices and students, and in the practical direction of teachers and preachers, so that new provincial divisions soon became necessary. Meanwhile, in the Papal States, the Roman College was restored to the Jesuits (1824), as was the direction of the College of Nobles (1826), the reintegration of the German College (1828), and the foundation of the College of Spoleto (1828), in addition to those already existing at Fano, Orvieto, Forlì, Ferentino, and Tivoli. With the brief *Plura inter* of Leo XII (1826), he secured confirmation of the Order’s ancient privileges and the addition of new ones. Likewise, houses and colleges were restored in Piedmont, Sardinia, Milan, Naples, and Modena. In other European nations, the work, continually expanding, was hindered by fresh difficulties from adversaries; there were even proscription and exile, as in Spain and Russia; but the exiles helped to meet the needs of other countries. At Lugli’s death, the Society of Jesus numbered more than nine provinces and two promising missions in the United States: that of Maryland (1823) and that of Missouri (1829).
IX. LUGLI
The Order, born at Verona on February 26, 1749, died at Rome on January 27, 1829. When the suppression of the Society (1773) occurred while he was teaching literature at the College of Ferrara, he moved, at the invitation of Duke Ferdinand, to Parma, to the College of Nobles. In 1794 he returned to the Jesuits, then became Provincial of Rome and Vicar General, detained in Russia. Thus well trained in the art of governance, he was elected General of the Order on October 18, 1820.The times were indeed still stormy, and the Jesuits counted many adversaries even in Rome itself, indeed even within their own ranks, who were fomenting changes and compromising solutions. The Father [F.], who combined serene affability with paternal energy and vigorous industry, admirably overcame the trial: under his new impulse, there was a notable increase in religious vocations, so that the formation of novices, the practical direction of teachers, and the guidance of preachers all flourished, and new provincial divisions soon became necessary.
Meanwhile, within the Papal States, he recovered the Collegio Romano (1824), took charge of the Collegio dei Nobili (1826), and restored the German College (1828), as well as founding the Collegio di Spoleto (1828), in addition to those already existing at Fano, Orvieto, Forlì, Ferentino, and Tivoli. With the bull *Plura inter* of Leo XII (1826), he confirmed the ancient privileges of the Order and granted new ones. Likewise, houses and colleges were restored in Piedmont, Sardinia, Milan, Naples, and Modena. In other European nations, the work, which was continually expanding, was hindered by fresh obstacles from adversaries; there were even proscription and exile, as in Spain and Russia; but the exiles helped to meet the needs of other countries. At the Father’s death, the Society of Jesus numbered more than nine provinces and two highly promising missions in the United States: that of Maryland (1823) and that of Missouri (1829).