Fortitude may be defined as that virtue which enables us to face undismayed and fearlessly the difficulties and dangers which stand in the way of duty and goodness. It stands midway between fool-hardiness, which rushes into danger heedlessly, and cowardice, which flees from it recreantly. Because fortitude is related to bravery, it must not be thought that bravery is devoid of fear; rather it is control of fear. Fortitude is of two kinds, depending upon whether it is directed to a natural good or a super-natural good.
A soldier, for example, who braves the dangers of battle for love of country practices natural fortitude. But the saint who overcomes all difficulties and dangers for the sake of the glory of God and the salvation of his soul practices supernatural fortitude.
It is in the presence of the fear of death that Fortitude reaches its peak; that is why the highest peak of supernatural fortitude is martyrdom. We are here concerned only with supernatural fortitude.
This virtue reaches its peak in practice in the life of Our Divine Lord: He was primarily a Redeemer—God in the form of man saving men of whom He was King and Captain. “For God sent not his Son into the world, to judge the world, but that the world may be saved by him” (John 3:17).
His baptism was death and He was “straitened until it be accomplished" (Luke 12:50). Being truly a man, He felt the fear every normal man feels in the face of danger. “If it be possible, let this chalice pass from Me" (Matt. 26:39); but resigned to the Father's business, He added: “Nevertheless not as I will, but as thou wilt” (Matt. 26:39).
No difficulty, however great, would deter Him from the Divine purpose of laying down His life for the redemption of many. Not even “twelve legions of Angels” (Matt. 26:53) would He permit to solace Him in His darkest hour, and not even a drug would He touch to His lips to deaden the pains of the Cross.
Solomon of old had said: “Give strong drink to them that are sad, and wine to them that are grieved in mind: Let them drink and forget their want, and remember their sorrow no more” (Proverbs 31:6, 7).
The Talmud says it was the custom to put a grain of incense in the draft of those who were being led to death, to deaden the sense of pain.
This intoxicating draft which was given Him as His hands and feet were nailed to a tree of His own creation, He refused to drink (Matt. 27:34). He strides forth boldly to the high things of God. He will meet death in the full possession of His faculties—fearlessly.
But not in this was His fortitude greatest: when death is upon Him by His own submission, for “no man taketh it away from me: but I lay it down of myself” (John 10:18), His first word from the Cross is not in self-defense, not a protestation of His own innocence, not a fear of death nor a plea for deliverance, nor even fear of enemies.
Fear of death makes most men turn away from doing good. It makes even innocent men thoughtful of themselves as they proclaim their innocence to their executioners. Not so with Him. Fortitude reaches the peak of self-forgetfulness. On the Cross He thinks only of others and their salvation.
For His first word is not about death, but about the good it will accomplish; it is directed not to His friends, His Apostles, or His believers who will proclaim His gospel, but to those who hate Him and His Apostles and His Church: “Father, forgive them, for they know not what they do” (Luke 23:24).
Taken from The Seven Virtues by Fulton J. Sheen.
