virtue makes a man good. But a
fainthearted man is not evil, as the Philosopher says (Ethic. iv, 3).
Therefore pusillanimity is not a sin.

Obj. 2: Further, the Philosopher says (Ethic. iv, 3) that "a
fainthearted man is especially one who is worthy of great goods, yet
does not deem himself worthy of them." Now no one is worthy of great
goods except the virtuous, since as the Philosopher again says
(Ethic. iv, 3), "none but the virtuous are truly worthy of honor."
Therefore the fainthearted are virtuous: and consequently
pusillanimity is not a sin.

Obj. 3: Further, "Pride is the beginning of all sin" (Ecclus. 10:15).
But pusillanimity does not proceed from pride, since the proud man
sets himself above what he is, while the fainthearted man withdraws
from the things he is worthy of. Therefore pusillanimity is not a sin.

Obj. 4: Further, the Philosopher says (Ethic. iv, 3) that "he who
deems himself less worthy than he is, is said to be fainthearted."
Now sometimes holy men deem themselves less worthy than they are; for
instance, Moses and Jeremias, who were worthy of the office God chose
them for, which they both humbly declined (Ex. 3:11; Jer. 1:6).
Therefore pusillanimity is not a sin.

_On the contrary,_ 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.

_I answer that,_ 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 (Matt. 25; Luke 19).

Reply Obj. 1: The Philosopher calls those evil who injure their
neighbor: and accordingly the fainthearted is said not to be evil,
because he injures no one, save accidentally, by omitting to do what
mi