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To apprehend clearly what the unitive way should be in the full and
strong sense of the term, we must treat of the heroic degree of the
virtues in general, and more particularly of each of the theological
virtues that chiefly constitute our life of union with God. With this
intention, we shall also consider devotion to Jesus crucified and to
Mary in the unitive way. Ch 42: The Heroic
Degree of the Virtues in General More perfectly to characterize the
spiritual age of the perfect, we shall discuss at this point the
heroic degree of the virtues which the Church requires for the
beatification of the servants of God.(1) Heroic virtue commences
even in the illuminative way, which begins by the passive purification
of the senses, in which there are heroic acts of chastity and
patience. With still greater reason it exists in the passive
purification of the spirit, which introduces the soul into the unitive
way. As we have seen, during this trial the soul must make heroic acts
of the theological virtues in order to resist temptations against
faith and hope. But this heroic degree manifests itself still more
when the soul emerges from this trial into the unitive way of the
perfect. We even pointed out earlier in this work that these two
nights of the senses and the spirit are like two tunnels whose
darkness is quite disconcerting. When we see a soul emerge from the
first tunnel and with greater cause from the second with manifestly
heroic virtues, it is a sign that the soul has successfully traversed
these dark passages, that it did not go astray, or that, if in them it
committed some sins, like the Apostle Peter during our Savior's
passion, divine grace raised it up again and led it to still greater
humility, a greater mistrust of self, and a firmer hope in God. We
shall discuss first the distinctive marks of heroic virtue, then the
connection of the virtues in relation to their heroic degree. In the
following chapters we shall treat of the heroic degree of the
theological and moral virtues in the perfect.
THE DISTINCTIVE MARKS OF HEROIC VIRTUE On this
subject St. Thomas says in his Commentary on St Matthew, apropos of
the evangelical beatitudes, which are the most perfect acts of the
infused virtues and of the gifts: "Common virtue perfects man in a
human manner, heroic virtue gives him a superhuman perfection. When a
courageous man fears where he should fear, it is a virtue; if he did
not fear in such circumstances, it would be temerity. But if he no
longer fears anything, because he relies on the help of God, then it
is a superhuman or divine virtue." (2) It is these heroic virtues
that are spoken of in the evangelical beatitudes: blessed are the poor
in spirit, the meek, those who weep over their sins, those who hunger
and thirst after justice, the merciful, the clean of heart, the
peacemakers, those who suffer persecution for justice' sake, for
theirs is the kingdom of heaven. "Blessed are ye when they shall
revile you, and persecute you, and speak all that is evil against you
untruly, for My sake." The true Christian notion of heroic virtue is
expressed in these words of our Savior and in the commentary on them
given us by the fathers of the Church, in particular by St.
Augustine.(3) St. Thomas explains this traditional idea in the
Summa,(4) where he distinguishes between the social virtues, the
perfecting virtues, and those of the purified soul; and also where he
treats of the beatitudes. After treating of the acquired virtues of
the good citizen (social virtues), St. Thomas describes the infused
perfecting virtues as follows: "These virtues. . . are virtues of men
who are on their way and tending toward the divine similitude; and
these are called perfecting virtues. Thus prudence by contemplating
the things of God, counts as nothing all things of the world, and
directs all the thoughts of the soul to God alone; temperance, so far
as nature allows, neglects the needs of the body; fortitude prevents
the soul from being afraid of neglecting the body and rising to
heavenly things; and justice consists in the soul giving a
whole-hearted consent to follow the way thus proposed." In a higher
degree, these same infused virtues are called virtues of the fully
purified soul; they are those of great saints on earth and of the
blessed in heaven. "Thus prudence sees naught else but the things of
God (the rules of our conduct); temperance knows no earthly desires
(after having often overcome them); fortitude has no knowledge of
passion (as in the martyrs); and justice, by imitating the divine
Mind, is united thereto by an everlasting covenant." (5) Treating of
the beatitudes, St. Thomas (6) tells us that, as meritorious acts,
they are the highest acts of the infused virtues and of the gifts, and
that their reward is here on earth the prelude of eternal life (aliqua
inchoatio beatitudinis). He distinguishes those of the flight from
sin, which is attached to wealth, pleasure, earthly power; those of
the active life (the thirst after justice and mercy), and those of the
contemplative life (purity of heart, radiating peace); the highest
contains all the preceding in the midst even of persecution. This
traditional teaching on the distinctive marks of heroic virtue is
summed up by Benedict XIV when he says: "Four things are required for
proven or manifest heroic virtue: (I) the matter or object should be
difficult, above the common strength of man; (2) the acts should be
accomplished promptly, easily; (3) they should be performed with holy
joy; (4) they should be accomplished quite frequently, when the
occasion to do so presents itself." (7) The heroic degree of virtue
is therefore superior to the common way of acting of even virtuous
souls. Heroic virtue is present when one practices all one's duties
with ease and spontaneity, even in particularly difficult
circumstances. The different signs pointed out by Benedict XIV
should be clearly understood in relation to the subject who practices
heroic virtue. Thus, what is difficult for a ten-year-old child is
what is above the ordinary strength of children of his age; likewise,
what is difficult for an old man differs in a measure from what is
hard for a man in his prime. The second distinctive mark, promptness
and facility, is understood especially in regard to the higher part of
the soul; it does not exclude difficulty in the less elevated part, as
the mystery of Gethsemane shows. That the holocaust may be perfect,
there must be suffering involved and great difficulty to be overcome;
but heroic charity promptly surmounts them. Likewise holy joy, the
third sign, is that of the sacrifice to be accomplished, and does not
exclude sorrow and sadness; it is even at times accompanied by extreme
dejection, which is religiously offered to God. The joy of suffering
for our Lord even increases with suffering, and for that reason it is
the sign of a very great grace. The fourth mark, frequency in the
accomplishment of such acts when the occasion demands it, greatly
confirms the preceding ones and shows tested heroic virtue. The
heroic degree of virtue is especially evident in martyrdom undergone
with faith for love of God; but outside of martyrdom, this heroic
degree is often manifest, and at times in a striking manner. This was
the case especially in the life of Jesus before His passion, as shown
by His humility, meekness, abnegation, magnanimity, and even more so
by His immense charity toward all, the charity of the supreme Shepherd
of souls who is preparing to give His life for them. An example of
heroic virtue outside of martyrdom is frequently found in the saints,
in their pardon of injuries, in their admirable charity toward those
who persecute them. For example, one day a spiteful man seeing St.
Benedict Joseph Labre passing by, hurled a sharp stone at him; the
stone struck the servant of God on the ankle, and the blood gushed
forth. The saint immediately bent down, picked up the stone, kissed
it, doubtless praying for the man who had thrown it, and then placed
the stone at the edge of the road so that it would injure no one else.
Still another example is Henry Mary Boudon, archdeacon of Evreux,
counselor of his bishop and of many other bishops of France, and the
author of excellent spiritual books. As the result of a calumnious
letter to the bishop of his diocese, he was forbidden to celebrate
Mass and to hear confessions. On receipt of this prohibition, he
immediately threw himself at the feet of his crucifix and thanked God
for this grace, of which he judged himself unworthy. His action is an
example of perfect promptness in the acceptance of the cross. Such
examples could be endlessly multiplied. St. Louis Bertrand
remained calm in the midst of great dangers. On one occasion when he
perceived that he had drunk a poisoned beverage offered to him, he
remained in peace and trusted to God. In the midst of sharp pain, he
did not lament, but said to God: "Lord, now burn and cut that Thou
mayest spare me in eternity." We should note that in heroic virtue
the happy mean is far higher than in ordinary virtue. In proportion as
the acquired virtue of fortitude grows, without deviating to the right
or the left toward contrary vices, its happy mean rises. Higher up
still is found the happy mean of the infused virtue of fortitude,
which itself rises progressively. Finally, still more elevated is the
superior measure of the gift of fortitude, dictated by the Holy Ghost.
Now, heroic virtue is exercised conjointly with the corresponding gift
and, as it is thus placed at the service of charity, something of the
impulse of this theological virtue is found in it. Moreover, as the
acts of the gifts depend on the inspiration of the Holy Ghost, the
Christian hero remains very humble like a child of God who continually
looks toward his Father. In this respect he differs notably from the
hero who is conscious of his personal strength, like the Stoic, and
who aims at great things or exalts his personality instead of allowing
the Lord to reign profoundly in him. The distinctive marks of heroic
virtue are dominated by charity toward those who make one suffer and
by prayer for them. This consideration leads us to discuss the
connection of the virtues from this higher point of view.
THE CONNECTION OF THE VIRTUES AND THEIR HEROIC
DEGREE To discern more clearly between heroic virtue, which comes
from a great help from God, and certain deceptive appearances, we must
consider, besides the four distinctive marks already indicated, the
connection of the virtues in prudence and charity. Prudence, the
driver of the virtues, directs the moral virtues that it may kindle in
our sensible appetites and will the light of right reason and faith.
We saw earlier in our study that in this work of direction acquired
prudence is at the service of infused. Charity, on its part, directs
the acts of all the other virtues to God loved supremely, making them
meritorious. This is why all the virtues, being connected in prudence
and charity, grow together, says St. Thomas, like the five fingers of
the hand, like the different parts of one and the same organism.(8)
This point of doctrine is of primary importance in discerning heroic
virtues, for there is extraordinary difficulty in practicing,
especially at the same time, seemingly contradictory virtues, like
fortitude and meekness, simplicity and prudence, perfect truthfulness
and the discretion which knows how to keep a secret. Difficulty in
practicing simultaneously virtues that are so unlike springs from the
fact that each one of us is determined by his temperament in one
direction rather than in another. A person naturally inclined to
meekness is but little inclined to fortitude; a naturally simple
person sometimes carries simplicity to naivete and a lack of prudence;
one who is very frank does not know how to answer an indiscreet
question relative to something about which he should keep silent; one
who is inclined to mercy will at times lack the firmness which justice
or the defense of truth demands. Each one's temperament is determined
in one direction; natura determinatur ad unum, the ancients
used to say. All must climb toward the summit of perfection by
opposite slopes; the meek must learn to become strong, and the strong
to become meek. Thus the acquired and the infused virtues should
complete man's excellent natural inclinations and combat the numerous
defects which sully his moral character. Were we to count all the
virtues annexed to the moral and theological virtues, we would
discover that there are about forty of them to be practiced, and that
each one occupies a middle position between two opposing defects to be
avoided, as fortitude between cowardliness and temerity. It is
essential to know how to play the keyboard of the virtues without
sounding false notes, without confounding meekness with pusillanimity,
and magnanimity with pride.
Hence the importance of the connection of the virtues and the
difficulty there is in practicing them all at the same time, or
practically so, in order that the equilibrium or harmony of moral life
may be preserved fortiter et suavite. It also follows that a
virtue exists in the heroic degree only if the others exist in a
proportionate degree, at least in praeparatione animi, that is, in
such a way that they can be practiced should the occasion arise. Thus
the deeper the root of a tree is, the loftier is the highest of its
branches.(9) Therefore one must possess lofty charity, eminent love
of God and neighbor, and also great prudence, aided by the gift of
counsel, in order to have simultaneously a high degree of fortitude
and meekness, perfect love of truth and justice joined to great mercy
for those who have gone astray. God alone, who unites all perfections
in Himself, can grant that His servants unite them also in their
lives. This is why St. Paul asserts this connection when he says of
the charity poured forth in our hearts by the Holy Ghost: "Charity is
patient, is kind: charity envieth not, dealeth not perversely, is not
puffed up, is not ambitious, seeketh not her own, is not provoked to
anger, thinketh no evil; rejoiceth not in iniquity, but rejoiceth with
the truth; beareth all things, believeth all things, hopeth all
things, endureth all things." (10) Likewise Benedict XIV declares:
"The heroic degree, properly so called, demands the connection of all
the moral virtues, and although pagans have excelled in one virtue or
another, like love of country, it is not evident that they had the
heroic degree properly so called, which cannot be conceived without
great love of God and neighbor and the other virtues which accompany
charity." (11) This admirable harmony of the virtues appears
especially in our Lord, particularly during the Passion. In Him,
together with His heroic love of God and immense mercy for sinners,
which led Him to pray for His executioners, we see the greatest love
of truth and uncompromising justice. In Him are united the most
profound humility and the loftiest magnanimity, heroic fortitude in
selfforgetfulness and the greatest meekness. Our Savior's humanity
thus appears as the spotless mirror in which the divine perfections
are reflected.(12) The connection of the virtues likewise enables us
to distinguish as Benedict XIV points out,(18) between true and false
martyrs. The latter endure their torments through pride and obstinacy
in error whereas only true martyrs unite to heroic fortitude that
meeknes which leads them, in imitation of our Lord, to pray for their
executioners. In their martyrdom, St. Stephen and St. Peter Martyr
exemplified this teaching, showing us, in consequence, that their
constancy was true Christian fortitude, united to the gift of
fortitude, in the service of faith and charity. In them especially we
have living examples of the four characteristics of heroic virtue
explained above: to accomplish very difficult acts, promptly, with
holy joy, and not only once, but every time that circumstances demand
such action. To act in this manner requires a special intervention on
the part of God who sustains His servants and who, in extreme
circumstances, gives extreme graces. We must insist on the point
that the heroic degree of virtue thus defined is relative to different
ages of life.(14) Heroic virtue in children is judged in relation to
the common strength of virtuous children of the same age. If certain
grown persons are morally very small, there are little children who by
reason of their virtues are very mature. Scripture declares: "Out of
the mouth of infants and of sucklings Thou hast perfected praise."
(15) Christ reminded the chief priests and the scribes of this passage
when they grew indignant at the children who were crying in the
temple: "Hosanna to the Son of David." (16) And if the faith of little
ones is at times an example for their elders, as much must be said of
their confidence and love. An example of such virtue is the heroism
of little four-year-old Nellie of Ireland, whose well-known life
written some years ago, aroused wonder and delight in Pope Pius X.(17)
Tortured by caries of the bone which ate away her jaw, she used to
press her crucifix to her heart in order to endure her sufferings;
tears streaming down her cheeks, she accepted all her suffering,
repeating unceasingly: "See how Holy God suffered for me!" In 1909
little Guglielmina Tacchi Marconi, known in Pisa for her extraordinary
love for the poor, died just as heroically. (18) In the streets she
used to watch for the poor in order to assist them; at table she could
not eat if they lacked anything. She died at the age of eleven, after
seven months of torture by endocarditis; throughout this period she
was never guilty of a pout or a caprice. From the very first day,
though she was never again to know an hour of peaceful sleep, she
contented herself with repeating with great confidence: "All for the
love of Jesus!" After her first Communion, made just before she died,
she remained for a long time as if in ecstasy, and died exclaiming:
"Come, Jesus, come." Another striking example is the martyrdom of
the three little Japanese boys, canonized by Pope Pius IX in 1861. One
of them, thirteen years of age, made the following reply to the
governor who urged him to apostatize: "How foolish I would be to give
up today certain and eternal goods for uncertain and passing goods!"
Another, Louis Ibragi, twelve years of age, died on his cross singing
the Laudate, pueri, Dominum.(19)On reading the account of these
heroic acts performed by children from ten to twelve years of age and
even less, and recalling the sublime words that several of them
uttered before dying, one recognizes in them a wisdom incomparably
superior in its simplicity and humility to the often pretentious
complexity of human knowledge. In it is evident an eminent degree of
the gift of wisdom, proportionate to the charity of these little
servants of God, who were great by the heroic testimony they gave Him
even unto death.(20)
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1. On this subject, consult Benedict XIV: De servo rum Dei
beatificatione, III, chaps. 21 f., on how the examination into the
heroic degree of the virtues of the servants of God should be made in
view of beatification. 2. Commentary on Matt. 5, lect. I.
3. De sermone Domini in monte, Bk. I, chap. 4. 4. Cf. Ia IIae,
q.6I, a.5; q.69. 5. Ibid. 6. Ibid., q.69. 7. De servorum Dei
beatificatione, Bk. III, chap. 21. 8. Summa, Ia IIae, q.65.
a.1-3; q.66, a.2; q.68. a.5. 9. Two observations are essential here:
(1) It would be imprudent to affirm too hastily the heroic degree
of a particular virtue in a servant of God and then to deduce, as it
were a priori, that he must also have the other virtues in a heroic
degree. To affirm the heroic quality of one of them without rash
haste, the elevation of the others must have already been considered.
(2) Although the virtues grow together, especially the infused
virtues, a
given servant of God has a greater natural or acquired disposition for
the practice, for example, of fortitude than for that of meekness, or
inversely. In addition, there are servants of God who, by reason of a
special mission, receive actual graces which incline them more
particularly to the exercise of one virtue than to that of another.
Cf. St. Thomas, Ia IIae, q.66, a.2, corp., and ad 2um. 10. Cf. I Cor.
13:4-7. 11. Op. cit., III, chap. 21. 12. Cf. St. Francis de Sales,
Second Sermon for the Visitation, Explanation of the Magnificat:
The union of profound humility and lofty charity. 13. Op. cit.,
chap. 20. 14. We treated this subject at greater length in "L'heroicite
de la vertu chez les enfants" (Anne de Guigne), La Vie spirituelle,
January 1, 1935, pp. 34-51. 15. Ps. 8:3. 16. Matt. 21:I5f.
17. Father Bernard des Ronces, Nellie (Maison du Bon-Pasteur,
Paris). 18. Myriam de G., Guglielmina, 1898-1909 (Paris).
19 These and many other similar facts are related in a book written
with great love of God: Mes Benjamins, Myriam de G., Italian
transl., Turin. 20. It should be noted that in the innocence of the
baptized child the Holy Ghost has not much to purify before
communicating His light of life and atttracting power. There are, to
be sure, certain consequences of original sin, which, after baptism,
are like wounds in the process of healing; but they are not poisoned
by repeated personal sins. The Holy Ghost dispenses the child that is
faithful to grace in the accomplishment of the duties proper to its
age from the painful purifications necessary, according to the degree
of their guilt, for Christians who have sinned. Such a child may rise
to great heights of virtue.
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