FORTITUDE. - In its primary meaning it indicates robustness, vigor, strength, force, whether in the physical or in the moral sense. It can 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: «a virtue that moderates the movements of the soul in enduring and regulating the terrible circumstances of existence, especially the dangers of life» (De iustitia et iure coeterisque virtutibus cardinalibus, Paris
1606, l. III, cap. 1). More comprehensive is the definition of St. Thomas, who calls it: «a virtue that removes the impediments and difficulties that turn the will away from accomplishing what is according to reason» (Sum. Theol., 2ᵃ-2ᵃᶜ, q. 123, a. 1).
In a broad sense, moreover, by the term fortitude is meant firmness of soul in the fulfillment of one's duty. Understood thus, rather than a special virtue, it can be considered the indispensable condition for the exercise of all the virtues. St. Thomas himself calls it: «the condition of every virtue, because it imports, in an absolute sense, the firm determination of the will» (ibid., 1ᵃ-2ᵃᶜ, q. 61, a. 3). This virtue must not be confused with recklessness, still less with ferocity, as sometimes happens in current usage. Evidently the object of a virtue can only be something honorable. Consequently, those who face dangers, even the gravest, for dishonest motives, for example duellists, thieves, etc., cannot be called brave, but rather reckless, ferocious, etc.
The material object of the virtue of fortitude, again according to the Angelic Doctor (ibid., 2ᵃ-2ᵃᶜ, q. 123, a. 3), are fear and daring, insofar as it controls and conquers the former and moderates the latter. The formal object can be considered the special goodness that accompanies duty in spite of danger. Fortitude therefore stands in the middle between two extremes, daring and fear; it has the good as its object and entails as a necessary consequence the fulfillment of one's duty, even and especially when it involves sacrifice, dangers to be overcome and difficulties to be conquered.
II. INFUSED VIRTUE
It is that supernatural strength which gives man the power to perform acts of fortitude meriting eternal life. The material object is the same as for the natural moral virtue of fortitude. The formal object, on the other hand, is no longer the natural goodness inherent in this virtue, but rather the moral goodness of an invincible fidelity to God. While the former directs itself according to the norms of natural prudence, the latter directs itself according to the dictates of supernatural prudence. It is the virtue of martyrs and of all those who suffer persecution for the faith. Indeed, the fortitude of martyrs is a splendid argument for demonstrating the divinity of the Catholic religion. For this reason almost all those who treat of fortitude dwell at length on Christian martyrdom.
III. GIFT OF THE HOLY SPIRIT
It is the gift that perfects the virtue of fortitude by giving the will supernatural impulse and energy. It differs from the virtue in that it does not come from our own efforts, even when aided by Grace, but only from the action of the Holy Spirit. The virtue of fortitude does not remove a certain hesitation, a certain fear of obstacles and dangers; the gift of fortitude, on the other hand, replaces these with decisiveness and the certain hope of success, and thus leads to much greater results. A typical example is found in Acts 6:8, where St. Stephen is spoken of: "Stephen, full of grace and fortitude, was doing great wonders and signs." And further on: "Stephen, being full of the Holy Spirit, looking steadfastly into heaven, saw the glory of God and Jesus standing at the right hand of God" (ibid., 7:55).
IV. MEANS TO ACQUIRE IT
To obtain it, besides prayer, the humble acknowledgment of our own powerlessness is of service. Providence usually makes use of the weakest instruments, provided they are conscious of their own insufficiency, to accomplish the greatest undertakings (cf. I Cor. 1:27-29). Also helpful are patience in bearing the adverse circumstances of life and the small daily trials, and perseverance in the effort always to fulfill one's own duty exactly, to bear with the defects of others, to overcome human respect and to profess one's faith openly. To do all this habitually is already heroism, that is, the virtue of f. carried to its highest peak.
V. OPPOSING VICES
Some are opposed by defect, e.g., timidity; others by excess: temerity and audacity.
(Int. Anderson)
Timidity is an excess of fear in facing what must be done. Temerity and audacity are the contrary vices, and they occur when someone, in order to overcome an imminent evil, does something unsuitable either in itself or in its timing or in its manner.
VI. PRINCIPAL CONNECTED VIRTUES
Two help us to do difficult things: magnanimity and magnificence. Two others help us to bear 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 a consequence of magnanimity and leads us to do great things and to meet great financial sacrifices for them as well. Patience is the Christian virtue that makes one endure, for the love of God, physical and moral sufferings. Constancy consists in bearing these sorrows without ever yielding to weariness or discouragement.