How does the Catechism translate "longanimitas"?

How does the Catechism translate "longanimitas"in English?

First of all here is how the Catechism of the Catholic Church puts it in it’s official text in Latin:

1832 Fructus Spiritus sunt perfectiones quas Spiritus Sanctus, ut gloriae aeternae primitias, in nobis efformat. Ecclesiae traditio duodecim enumerat: « fructus [...] est caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas » (Gal 5,22-23 vulg.).

The English translation goes as follows:

1832 The fruits of the Spirit are perfections that the Holy Spirit forms in us as the first fruits of eternal glory. the tradition of the Church lists twelve of them: "charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity."

As well as I can see it, I understand how the English translation department for Vatican affairs translated the Latin longanimitas as generosity in English. However the word generosity is a poor equivalent for it’s Latin counterpart.

The best and most sensible translated defining word would be magnanimity!

Magnanimity

Noah Webster of the American Language defines Magnanimity as such:

MAGNANIMITY, n. [L. magnanimitas; magnus, great, and animus, mind.] Greatness of mind; that elevation or dignity of soul, which encounters danger and trouble with tranquility and firmness, which raises the possessor above revenge, and makes him delight in acts of benevolence, which makes him disdain injustice and meanness, and prompts him to sacrifice personal ease, interest and safety for the accomplishment of useful and noble objects.

This is the same word that St. Thomas Aquinas in his Summa Theologiae (Question 136. Patience) would prefer we use in place of patience, which is also used in English as a translation for the Latin word "longanimitas".

Whether patience is the same as longanimity? [Longsuffering. It is necessary to preserve the Latin word, on account of the comparison with magnanimity.]

Just as by magnanimity a man has a mind to tend to great things, so by longanimity a man has a mind to tend to something a long way off. Wherefore as magnanimity regards hope, which tends to good, rather than daring, fear, or sorrow, which have evil as their object, so also does longanimity. Hence longanimity has more in common with magnanimity than with patience.

Nevertheless it may have something in common with patience, for two reasons. First, because patience, like fortitude, endures certain evils for the sake of good, and if this good is awaited shortly, endurance is easier: whereas if it be delayed a long time, it is more difficult. Secondly, because the very delay of the good we hope for, is of a nature to cause sorrow, according to Proverbs 13:12, "Hope that is deferred afflicteth the soul." Hence there may be patience in bearing this trial, as in enduring any other sorrows. Accordingly longanimity and constancy are both comprised under patience, in so far as both the delay of the hoped for good (which regards longanimity) and the toil which man endures in persistently accomplishing a good work (which regards constancy) may be considered under the one aspect of grievous evil.

For this reason Tully (De Invent. Rhet. ii) in defining patience, says that "patience is the voluntary and prolonged endurance of arduous and difficult things for the sake of virtue or profit." By saying "arduous" he refers to constancy in good; when he says "difficult" he refers to the grievousness of evil, which is the proper object of patience; and by adding "continued" or "long lasting," he refers to longanimity, in so far as it has something in common with patience.

Note that we're dealing with two different textual traditions. The Vulgate and most translations differ, because the Vulgate has 12 traits, but most rely on Greek texts which have 9.

The list in the Vulgate is

"Fructus autem Spiritus est caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas."

A commonly cited English translation that relies on the Vulgate is the Douay-Rheims translation. It has

"But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity, Mildness, faith, modesty, continency, chastity."

So we have a key from the Vulgate to Douay-Rheims as follows.

• caritas = charity
• gaudium = joy
• pax = peace
• patientia = patience
• benignitas = benignity
• bonitas = goodness
• longanimitas = longanimity
• mansuetudo = Mildness
• fides = faith
• modestia = modesty
• continentia = continency
• castitas = chastity

Now what of the CCC?

• caritas = charity = charity
• gaudium = joy = joy
• pax = peace = peace
• patientia = patience = patience
• benignitas = benignity = kindness
• bonitas = goodness = goodness
• longanimitas = longanimity = generosity?
• mansuetudo = Mildness = gentleness
• fides = faith = faithfulness
• modestia = modesty = modesty
• continentia = continency = self-control
• castitas = chastity = chastity

As you can see, they all map straightforwardly except 'generosity'.

Generosity is found in none of the common translations.

The Catechism itself only references the Vulgate translation of Galations 5:22-23, which clearly does not contain 'generosity'.

The Catechism in Latin has

"fructus [...] est caritas, gaudium, pax, patientia, benignitas, bonitas, longanimitas, mansuetudo, fides, modestia, continentia, castitas"

which is identical to our first list from the Vulgate above. In addition to the Latin version of the Catechism, I have also checked the French and German versions of the Catechism, which do not list 'generosity' as a fruit of the Holy Spirit, but instead something equivalent to 'longanimity'.

I conclude this was an error made in the English translation of the Catechism.

Update: it appears this error has been propagated to many Catholic web-sites, presumably based on the error in the English translation of the CCC.