Of Pusillanimity

Of Pusillanimity — St. Thomas Aquinas asks: Whether pusillanimity is a sin?; Whether pusillanimity is opposed to magnanimity?.

We must now consider pusillanimity. Under this head there are two points of inquiry:

Article 1: Whether pusillanimity is a sin?

Nothing in human conduct is to be avoided save sin. Now pusillanimity is to be avoided: for it is written (Col. 3:21): "Fathers, provoke not your children to indignation, lest they be discouraged." Therefore pusillanimity is a sin.

Whatever is contrary to a natural inclination is a sin, because it is contrary to a law of nature. Now everything has a natural inclination to accomplish an action that is commensurate with its power: as is evident in all natural things, whether animate or inanimate. Now just as presumption makes a man exceed what is proportionate to his power, by striving to do more than he can, so pusillanimity makes a man fall short of what is proportionate to his power, by refusing to tend to that which is commensurate thereto. Wherefore as presumption is a sin, so is pusillanimity. Hence it is that the servant who buried in the earth the money he had received from his master, and did not trade with it through fainthearted fear, was punished by his master (Mat. 25; Lk. 19).

Article 2: Whether pusillanimity is opposed to magnanimity?

Pusillanimity and magnanimity differ as greatness and littleness of soul, as their very names denote. Now great and little are opposites. Therefore pusillanimity is opposed to magnanimity.

Pusillanimity may be considered in three ways. First, in itself; and thus it is evident that by its very nature it is opposed to magnanimity, from which it differs as great and little differ in connection with the same subject. For just as the magnanimous man tends to great things out of greatness of soul, so the pusillanimous man shrinks from great things out of littleness of soul. Secondly, it may be considered in reference to its cause, which on the part of the intellect is ignorance of one's own qualification, and on the part of the appetite is the fear of failure in what one falsely deems to exceed one's ability. Thirdly, it may be considered in reference to its effect, which is to shrink from the great things of which one is worthy. But, as stated above (), opposition between vice and virtue depends rather on their respective species than on their cause or effect. Hence pusillanimity is directly opposed to magnanimity.