PUSILLANIMITY. - Etymologically (animus pusillus) it signifies a weak mind, a small spirit; it is sometimes used in a good moral sense (Is. 35, 4; 1 Thess. 5, 14), but generally in a bad moral sense (Ps. 54, 9; Eccli. 7, 9; Lk. 12, 28; Col. 3, 21), and may be defined as: the disposition of the spirit in one who shirks duty and the sacrifice of facing or pursuing something because he judges it beyond the strength at his disposal, when in fact it is not.
The Gospel very aptly portrays the pusillanimous person in the servant to whom the master, about to embark on a long journey, entrusts a talent to trade with; the servant, out of fear of risk, carefully buries it; and on his return he rejoices in being able to return it intact to the master, who, however, responds with an open and severe condemnation (Mt. 25, 14-26).
As to the moral gravity of this defect, it must be said that in general it is only slight, unless it prevents the fulfillment of a grave duty and leads to the omission of the means necessary for eternal salvation. Thus public authorities who, through pusillanimity, fail to correct public defects or grave scandals, fearing that their efforts will be unsuccessful or even harmful; the same applies to parents, unless it is a matter of prudent delay to prevent even greater harm or to ensure success by intervening at a more opportune time (cf. Tolerance). Whoever, in time of persecution or in places of religious intolerance, through exaggerated apprehension of lacking the moral strength to profess the faith externally, when duty demands it, conceals it or subscribes to illicit oaths, sins gravely (cf. can. 2205, 2229). Whoever, tormented by prolonged and grave temptations, or even in the face of more or less frequent falls, gives in without resistance and without using the means at his disposal to overcome temptation, convinced that there is nothing more to be done, sins gravely.
Pusillanimity brings grave evils to individuals and to society. The individual is morally paralyzed in good works, induced to evil deeds through indulgence in human respect, allowing the wicked to prevail. The strength of the wicked is the pusillanimity of those who consider themselves good.
The causes of pusillanimity are either of a moral nature or, more often, of a psychopathic nature (fixed ideas, lymphatic or timid temperament, melancholy, etc.); it is evident that in this second case the individual is to be judged responsible for any omissions, taking into account the principles relating to these states of mind, and treated with the necessary care by those close to him, with the precaution of not exposing him to trials beyond his capacity. In its moral form, the remedies are the assiduous formation of character, the conviction of the value of life and respect for human dignity, and the consideration of magnanimous examples.
POTIPHAR. - Name of two Egyptian personages who appear in the story of the patriarch Joseph.
It corresponds to a double Hebrew name: Pōṯiphar and Pōṯ-pherā, Gr. Πετρεφής, Lat. Putiphar. The original form of the Egyptian name is debated: many hold that it is equivalent to the theophoric P'-di-p'-R', "given by Rā," attested in a funerary stele of the XXI Dynasty (Cairo Museum), dating to the 9th century B.C.; others propose other etymologies and suppose that the name could have been used in the time of Joseph. P. (Pōṯiphar) was an official of Pharaoh’s court, to whom the Ishmaelites sold Joseph (Gen. 37, 36); he soon won such favor that his master entrusted him with the administration of his entire, very wealthy household (ibid. 39, 1-6). But the wife of P., enamored of the young man, sought to induce him