ght be profitable to others. For Gregory says (Pastoral. i) that if
"they who demur to do good to their neighbor in preaching be judged
strictly, without doubt their guilt is proportionate to the good they
might have done had they been less retiring."

Reply Obj. 2: Nothing hinders a person who has a virtuous habit from
sinning venially and without losing the habit, or mortally and with
loss of the habit of gratuitous virtue. Hence it is possible for a
man, by reason of the virtue which he has, to be worthy of doing
certain great things that are worthy of great honor, and yet through
not trying to make use of his virtue, he sins sometimes venially,
sometimes mortally.

Again it may be replied that the fainthearted is worthy of great
things in proportion to his ability for virtue, ability which he
derives either from a good natural disposition, or from science, or
from external fortune, and if he fails to use those things for
virtue, he becomes guilty of pusillanimity.

Reply Obj. 3: Even pusillanimity may in some way be the result of
pride: when, to wit, a man clings too much to his own opinion,
whereby he thinks himself incompetent for those things for which he
is competent. Hence it is written (Prov. 26:16): "The sluggard is
wiser in his own conceit than seven men that speak sentences." For
nothing hinders him from depreciating himself in some things, and
having a high opinion of himself in others. Wherefore Gregory says
(Pastoral. i) of Moses that "perchance he would have been proud, had
he undertaken the leadership of a numerous people without misgiving:
and again he would have been proud, had he refused to obey the
command of his Creator."

Reply Obj. 4: Moses and Jeremias were worthy of the office to which
they were appointed by God, but their worthiness was of Divine grace:
yet they, considering the insufficiency of their own weakness,
demurred; though not obstinately lest they should fall into pride.
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SECOND ARTICLE [II-II, Q. 133, Art. 2]

Whether Pusillanimity Is Opposed to Magnanimity?

Objection 1: It seems that pusillanimity is not opposed to
magnanimity. For the Philosopher says (Ethic., 3) that "the
fainthearted man knows not himself: for he would desire the good
things, of which he is worthy, if he knew himself." Now ignorance of
self seems opposed to prudence. Therefore pusillanimity is opposed to
prudence.

Obj. 2: Further our Lord calls the servant wicked and slothfu