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Such a degree of virtue belongs only to souls already purified from all attachment to things worldly, and solidly anchored in the love of God. Thomas ( I-II:61:4 ) says: Virtue consists in the following, or imitation, of God.
Every virtue, like every other thing, has its type [ exemplar ] in God.
These intermediate virtues are of two degrees of perfection: the lesser in the soul still struggling upwards from a life of sin to a likeness with God -- these are called purifyingvirtues [ virtutes purgatoriae ]; the greater in the souls which have already attained to the Divine likeness -- these are called virtues of the purified soul [ virtutes jam purgati animi ].
In the lesser degree, prudence, moved by the contemplation of things Divine, despises all things earthly and directs all the soul's thought unto God alone; temperance relinquishes, as far asnature allows, the things required for bodily wants; fortitude removes the fear of departing this life and facing the life beyond; justice approves of the aforesaid dispositions.
Benedict XIV , whose chapters on heroic virtue are classical, thus describes heroicity: "In order to be heroic a Christian virtue must enable its owner to perform virtuous actions with uncommon promptitude, ease, and pleasure, from supernatural motives and without human reasoning, with self-abnegation and full control over his natural inclinations." An heroic virtue, then, is a habit of good conduct that has become a second nature, a new motive power stronger than all corresponding inborn inclinations, capable of rendering easy a series of acts each of which, for the ordinary man, would be beset with very great, if not insurmountable, diffulties.
Such works are: the external profession of faith, strict observance of the Divine commands, prayer, filial devotion to the Church, the fear of God, the horror of sin, penance for sins committed, patience in adversity, etc.
All or any of these attain the grade of heroicity when practiced with unflagging perseverance, during a long period of time, or under circumstances so trying that by them men of but ordinary perfection would be deterred from acting.
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Man, however, must raise himself beyond his natural life unto a life Divine: `Be you therefore perfect, as also your heavenly Father is perfect' (Matthew ).