Whether Magnificence Is a Special Virtue?
Objection 1: It seems that magnificence is not a special virtue. For
magnificence would seem to consist in doing something great. But it
may belong to any virtue to do something great, if the virtue be
great: as in the case of one who has a great virtue of temperance,
for he does a great work of temperance. Therefore, magnificence is
not a special virtue, but denotes a perfect degree of any virtue.
Obj. 2: Further, seemingly that which tends to a thing is the same as
that which does it. But it belongs to magnanimity to tend to
something great, as stated above (Q. 129, AA. 1, 2). Therefore it
belongs to magnanimity likewise to do something great. Therefore
magnificence is not a special virtue distinct from magnanimity.
Obj. 3: Further, magnificence seems to belong to holiness, for it is
written (Ex. 15:11): "Magnificent [Douay: 'glorious'] in holiness,"
and (Ps. 95:6): "Holiness and magnificence [Douay: 'Majesty'] in His
sanctuary." Now holiness is the same as religion, as stated above (Q.
81, A. 8). Therefore magnificence is apparently the same as religion.
Therefore it is not a special virtue, distinct from the others.
_On the contrary,_ The Philosopher reckons it with other special
virtues (Ethic. ii, 7; iv 2).
_I answer that,_ It belongs to magnificence to do (_facere_)
something great, as its name implies [* magnificence = _magna
facere_--i.e. to make great things]. Now _facere_ may be taken in two
ways, in a strict sense, and in a broad sense. Strictly _facere_
means to work something in external matter, for instance to make a
house, or something of the kind; in a broad sense _facere_ is
employed to denote any action, whether it passes into external
matter, as to burn or cut, or remain in the agent, as to understand
or will.
Accordingly if magnificence be taken to denote the doing of something
great, the doing (_factio_) being understood in the strict sense, it
is then a special virtue. For the work done is produced by act: in
the use of which it is possible to consider a special aspect of
goodness, namely that the work produced (_factum_) by the act is
something great, namely in quantity, value, or dignity, and this is
what magnificence does. In this way magnificence is a special virtue.
If, on the other hand, magnificence take its name from doing
something great, the doing (_facere_) being understood in a broad
sense, it is not a special virtue.
Reply Obj. 1: It belongs to every perfect virtue to do something
great in the genus of that virtue, if "doing" (_facere_) be taken in
the broad sense, but not if it be taken strictly, for this is proper
to magnificence.
Reply Obj. 2: It belongs to magnanimity not only to tend to something
great, but also to do great works in all the virtues, either by
making (_faciendo_), or by any kind of action, as stated in _Ethic._
iv, 3: yet so that magnanimity, in this respect, regards the sole
aspect of great, while the other virtues which, if they be perfect,
do something great, direct their principal intention, not to
something great, but to that which is proper to each virtue: and the
greatness of the thing done is sometimes consequent upon the
greatness of the virtue.
On the other hand, it belongs to magnificence not only to do
something great, "doing" (_facere_) being taken in the strict sense,
but also to tend with the mind to the doing of great things. Hence
Tully says (De Invent. Rhet. ii) that "magnificence is the discussing
and administering of great and lofty undertakings, with a certain
broad and noble purpose of mind," "discussion" referring to the
inward intention, and "administration" to the outward accomplishment.
Wherefore just as magnanimity intends something great in every
matter, it follows that magnificence does the same in every work that
can be produced in external matter (_factibili_).
Reply Obj. 3: The intention of magnificence is the production
of a great work. Now works done by men are directed to an end: and no
end of human works is so great as the honor of God: wherefore
magnificence does a great work especially in reference to the Divine
honor. Wherefore the Philosopher says (Ethic. iv, 2) that "the most
commendable expenditure is that which is directed to Divine
sacrifices": and this is the chief object of magnificence. For this
reason magnificence is connected with holiness, since its chief effect
is directed to religion or holiness.
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