(d) Flight from Martyrdom.—Flight is sometimes sinful, sometimes obligatory, sometimes optional, according to circumstances, as was explained in 1005, 1006.
2446. Sins Opposed to Fortitude.—(a) Number.—The vices opposed to fortitude are four, two of excess and two of defect, according as fear and confidence are not regulated as to time, place, manner and other circumstances in the way of moderation. He who fears when or as he should not, is timorous (e.g., one who kills himself because he fears the hardships of life, one who neglects religion out of human respect); he who does not fear when or as he should, is insensible (e.g., one who exposes himself to peril of death for the sake of excitement). He who does not dare when or as he should, is cowardly (e.g., a superior who does not correct as he should); he who dares when or as he should not, is foolhardy (e.g., a superior who corrects when there is no chance of a good result).
(b) Malice.—These sins _per se_ are venial, since excess or defect in emotions, which in themselves are indifferent, is not a serious disorder. But they become mortal if they lead to grave evil (e.g., if from fear of persecution one becomes a pagan), or to grave danger (e.g., if from foolhardiness one exposes oneself to death or mutilation). Insensibility and foolhardiness are caused by pride or vainglory, by contempt for life or for the strength of others. Timidity and cowardice diminish culpability, though they do not remove it.
2447. The Parts of Fortitude.—As has been said above, the parts of a virtue are subjective, integral and potential (see 1635, 1636).
(a) Fortitude has no subjective parts, for it is concerned with a very specialized matter, namely, the danger of death; and hence there is no room for differences of kind, although there are differences of degree (e.g., greater courage is needed to face an ignominious or cruel death than to face death amid applause or with little suffering).
(b) The integral parts of fortitude are those that are necessary for the perfect functioning of its offices in reference to major dangers (i.e., of death). Now, the first act of fortitude, namely, attack, requires greatness of soul (which makes one love the best things and despise all that is opposed to them) and greatness of deed (which makes one perform generously what was nobly willed). The second act of fortitude, namely, endurance, requires patience (that the soul be not thrown into dejection by difficulties) and steadfastness (that the soul be not turned aside from its purpose or wearied by long-continued opposition).
(c) The potential parts of fortitude are the four just named, but as exercised in reference to minor dangers.
2448. Greatness of Soul.—Greatness of soul or nobility (Latin, _magnanimitas_) is a virtue that inclines one to aspire after excellence in things most honorable, but to esteem and use honors themselves with moderation.
(a) The first act of this virtue is aspiration. It desires the higher manifestations of every virtue—the things that are more difficult and that befit a generous and elevated spirit, such as great austerity, great labor, great sacrifice, etc. Thus, it resembles fortitude, for both virtues are exercised in difficult circumstances.
(b) The second act of this virtue is moderation. It esteems honors at their true worth, for it is greatly concerned to possess the higher honors (i.e., good repute before God and godly men), knowing that these are solid and lasting, but it is less concerned about lower honors (i.e., the esteem and applause of the world), knowing that these are frail, fleeting, and common to good and bad alike. Hence, the great of soul are not elated in prosperity or dejected in adversity. This virtue here differs from fortitude, since fortitude is concerned with dangers, which are unpleasant, while greatness of soul is occupied with honors which are pleasant.