Notes
How can we know whether a virtue is real?
The following conditions must be fulfilled:
• the action should be sincere[1] and perfect[2]
1. sincere- it is not sufficient that it shows itself only outwardly; it must come from our hearts, and love of God must be its prime cause and it's beginning
2. perfect- it is not sufficient for us to practise only those certain virtues to which we may be naturally inclined, but we should embrace them all and practise all
• it should be humble and without selfishness
• it should be steadfast and enduring
"How many people, alas, although they do good works, will be lost because they do not know their religion thoroughly! Many people say a great many prayers, and even go frequently to the Sacraments; but they still keep their bad habits, and die in them, because they strive, at one and the same time, to be friends of God and friends of sin."
"It is not the size and greatness of deeds which give them merit, but the pure intention, with which they are undertaken. Certainly, God does not forbid us to perform our works before men, but He desires that they should be done for His sake alone, and not for the sake of the glory of the world.
St. John Vianney
#virtue
How can we know whether a virtue is real?
The following conditions must be fulfilled:
• the action should be sincere[1] and perfect[2]
1. sincere- it is not sufficient that it shows itself only outwardly; it must come from our hearts, and love of God must be its prime cause and it's beginning
2. perfect- it is not sufficient for us to practise only those certain virtues to which we may be naturally inclined, but we should embrace them all and practise all
• it should be humble and without selfishness
• it should be steadfast and enduring
"How many people, alas, although they do good works, will be lost because they do not know their religion thoroughly! Many people say a great many prayers, and even go frequently to the Sacraments; but they still keep their bad habits, and die in them, because they strive, at one and the same time, to be friends of God and friends of sin."
"It is not the size and greatness of deeds which give them merit, but the pure intention, with which they are undertaken. Certainly, God does not forbid us to perform our works before men, but He desires that they should be done for His sake alone, and not for the sake of the glory of the world.
St. John Vianney
#virtue
How to find mean in virtue
Part 1
https://youtu.be/OpNibAZ-bYQ
Part 2
https://youtu.be/nKX1m23nFiE
#moraltheology #virtue
Part 1
https://youtu.be/OpNibAZ-bYQ
Part 2
https://youtu.be/nKX1m23nFiE
#moraltheology #virtue
YouTube
How to Find the Mean in Virtue Part 1/2 ~ Fr Ripperger
Virtue lies in the mean. How do we get there? For more sermons & lectures please visit
http://sensustraditionis.org/ & remember to do the PenanceWare Fr asks for
Fr Ripperger's order of exorcists http://dolorans.org/
The website https://sensusfidelium.com/…
http://sensustraditionis.org/ & remember to do the PenanceWare Fr asks for
Fr Ripperger's order of exorcists http://dolorans.org/
The website https://sensusfidelium.com/…
The Virtue of Prudence and Contrary Vices
St. Ignatius of Loyola said, “Prudence has two eyes, one that foresees what one has to do, the other that examines afterword what one has done.”
I. The Virtue of Prudence
235. Definition. St. Thomas and Aristotle define prudence as correct knowledge concerning things to be done.
Others define prudence as the knowledge of things which ought to be desired and of those things which ought to be avoided ; or, the intellectual virtue whereby man recognises in any matter to hand what is good and what is evil. Prudence resides in the practical intellect and is either acquired by one’s own acts or infused at the same time as sanctifying grace.
The material objects of prudence are all human and moral acts (called by Aristotle “ agibilia ”). The motive of prudence is the property of practical truth and goodness which is discovered in human acts.
The acts of the virtue of prudence are three in number : to take counsel carefully, to judge correctly, to direct. These acts of direction are the principal and proper acts of the virtue.
236. The parts of prudence — as of any other cardinal virtue — are threefold : a) integral, b) subjective, c) potential.
a) The integral parts of any cardinal virtue are those things which are required for a perfect act of the virtue. For an act of prudence to be perfect St. Thomas lists the following eight prerequisites : —
1. memory, i.e. the recalling of the past ;
2. intellect, i.e. a clear knowledge of the present ;
3. docility, i.e. a readiness to learn ;
4. shrewdness, i.e. a quick conjecture regarding the means to be used ;
5. reason, i.e. a readiness to infer one thing from another ;
6 . providence, i.e. a consideration of future events ;
7. circumspection, i.e. a careful consideration of circumstances ;
8. caution, i.e. care in avoiding evil and obstacles.
b) The subjective parts of a cardinal virtue are the species of that general virtue. The chief species of prudence are : personal prudence whereby one guides oneself, and political prudence whereby one guides a multitude. Political prudence used to be further subdivided into military, economic, and legislative prudence, etc.
c) The potential parts of a cardinal virtue are annexed virtues which are concerned with secondary acts or secondary matters. The following represent the potential parts of prudence :
1. eubulia— the habit of seeking right counsel ;
2. synesis— the virtue of judging aright according to ordinary rules ;
3. gnome — the virtue of judging aright from the higher principles.
The act which proceeds from this virtue is epikeia in the interpretation of law.
II. Contrary Vices
217. Sins by defect against prudence are :
1. precipitancy, which acts before due consideration has been given ;
2. want of thought, which neglects to take due consideration of the circumstances ;
3. inconstancy, which changes resolutions too quickly ;
4. negligence, which does not take sufficient care of the operation of the intellect.
Sins by excess against prudence are :
1. prudence of the flesh which eagerly seeks means of living according to the flesh, viz. according to the corrupt nature of man ;
2. astuteness, deceit, fraud, which devise and use evil means to obtain their purpose ;
3 . solicitude for things of this world and for the future which prevent man from attaining to the true purpose of his life.
St. Thomas notes wisely that the vices opposed to prudence by defect usually arise from lust, those which are opposed to the virtue by excess usually take their origin from avarice.
#virtue #prudence
St. Ignatius of Loyola said, “Prudence has two eyes, one that foresees what one has to do, the other that examines afterword what one has done.”
I. The Virtue of Prudence
235. Definition. St. Thomas and Aristotle define prudence as correct knowledge concerning things to be done.
Others define prudence as the knowledge of things which ought to be desired and of those things which ought to be avoided ; or, the intellectual virtue whereby man recognises in any matter to hand what is good and what is evil. Prudence resides in the practical intellect and is either acquired by one’s own acts or infused at the same time as sanctifying grace.
The material objects of prudence are all human and moral acts (called by Aristotle “ agibilia ”). The motive of prudence is the property of practical truth and goodness which is discovered in human acts.
The acts of the virtue of prudence are three in number : to take counsel carefully, to judge correctly, to direct. These acts of direction are the principal and proper acts of the virtue.
236. The parts of prudence — as of any other cardinal virtue — are threefold : a) integral, b) subjective, c) potential.
a) The integral parts of any cardinal virtue are those things which are required for a perfect act of the virtue. For an act of prudence to be perfect St. Thomas lists the following eight prerequisites : —
1. memory, i.e. the recalling of the past ;
2. intellect, i.e. a clear knowledge of the present ;
3. docility, i.e. a readiness to learn ;
4. shrewdness, i.e. a quick conjecture regarding the means to be used ;
5. reason, i.e. a readiness to infer one thing from another ;
6 . providence, i.e. a consideration of future events ;
7. circumspection, i.e. a careful consideration of circumstances ;
8. caution, i.e. care in avoiding evil and obstacles.
b) The subjective parts of a cardinal virtue are the species of that general virtue. The chief species of prudence are : personal prudence whereby one guides oneself, and political prudence whereby one guides a multitude. Political prudence used to be further subdivided into military, economic, and legislative prudence, etc.
c) The potential parts of a cardinal virtue are annexed virtues which are concerned with secondary acts or secondary matters. The following represent the potential parts of prudence :
1. eubulia— the habit of seeking right counsel ;
2. synesis— the virtue of judging aright according to ordinary rules ;
3. gnome — the virtue of judging aright from the higher principles.
The act which proceeds from this virtue is epikeia in the interpretation of law.
II. Contrary Vices
217. Sins by defect against prudence are :
1. precipitancy, which acts before due consideration has been given ;
2. want of thought, which neglects to take due consideration of the circumstances ;
3. inconstancy, which changes resolutions too quickly ;
4. negligence, which does not take sufficient care of the operation of the intellect.
Sins by excess against prudence are :
1. prudence of the flesh which eagerly seeks means of living according to the flesh, viz. according to the corrupt nature of man ;
2. astuteness, deceit, fraud, which devise and use evil means to obtain their purpose ;
3 . solicitude for things of this world and for the future which prevent man from attaining to the true purpose of his life.
St. Thomas notes wisely that the vices opposed to prudence by defect usually arise from lust, those which are opposed to the virtue by excess usually take their origin from avarice.
#virtue #prudence
Ecce Verbum
Venial Sins Though the sins of which we have been treating are those which we should avoid with most care, yet do not think that you are dispensed from vigilance in regard to venial sins. I conjure you not to be one of those ungenerous Christians who make…
TheSinnersGuide_10106861(1).pdf
10.9 MB
"The Sinner's Guide"
By the Rev. F. Louis of Granada
Book I- containing a full and ample exhortation to the pursuit of virtue; with instructions and directions how to become virtuous
Book II- the doctrine of virtue; with necessary instructions and advice for making a man virtuous
The Sinner's Guide is a work highly celebrated for its great practical usefulness to all who seek to preserve in virtue and is recommended as such to all Catholics.
Note:
One of the most important works for the betterment of our spiritual life, next to "The Imitation of Christ" by Thomas á Kempis
#virtue
By the Rev. F. Louis of Granada
Book I- containing a full and ample exhortation to the pursuit of virtue; with instructions and directions how to become virtuous
Book II- the doctrine of virtue; with necessary instructions and advice for making a man virtuous
The Sinner's Guide is a work highly celebrated for its great practical usefulness to all who seek to preserve in virtue and is recommended as such to all Catholics.
Note:
One of the most important works for the betterment of our spiritual life, next to "The Imitation of Christ" by Thomas á Kempis
#virtue
Ecce Verbum
Humility in Prayer We are all anxious that God should hear and grant our prayers. He is always ready to do so. The obstacles are always on our side, and one of the chief of these is a want of humility. If God resists the proud, He is not likely to hear their…
Meditations on Humility - Rev R F Clarke, S.J..pdf
150.1 KB
Meditations On Humility
Rev R F Clarke, S. J.
Humility is not only important to the welfare of our souls, but it is absolutely necessary in order to obtain grace from Almighty God. He resists the proud, and gives grace to the humble. Pride is an insuperable bar to the entrance of grace into the soul, and as we can do nothing good in the sight of God without the assistance of His grace, we must have at least some degree of humility before we can do anything pleasing to Him. In proportion to our humility will be the grace given us, and the supernatural virtue to which we shall attain. The first thing I must do if I wish to please God more is to humble myself more. Humility is not only necessary to the obtaining of grace, but without it we are the enemies of God. He resists the proud; that is, they have God fighting against them, and regarding them as His enemies.
#virtue #humility
Rev R F Clarke, S. J.
Humility is not only important to the welfare of our souls, but it is absolutely necessary in order to obtain grace from Almighty God. He resists the proud, and gives grace to the humble. Pride is an insuperable bar to the entrance of grace into the soul, and as we can do nothing good in the sight of God without the assistance of His grace, we must have at least some degree of humility before we can do anything pleasing to Him. In proportion to our humility will be the grace given us, and the supernatural virtue to which we shall attain. The first thing I must do if I wish to please God more is to humble myself more. Humility is not only necessary to the obtaining of grace, but without it we are the enemies of God. He resists the proud; that is, they have God fighting against them, and regarding them as His enemies.
#virtue #humility
Charity
As a virtue, charity is that habit of power which disposes us to love God above all creatures for Himself, and to love ourselves and our neighbours for the sake of God
-Charity is the friendship between God and man. Any friendship requires mutual love, and through this God communicates eternal beatitude to us, only possible through sanctifying grace.
Charity, by which one loves God beyond our natural powers, God must grace us the theological virtue of charity. How can this be? We cannot love supernatural Being without His own supernatural infusion of such a supernatural virtue. Without charity, we can only love things God gives us, though this object of love is not love towards our Creator.
Three Stages of Charity:
1. Those who resist sin and concupiscence. People who avoid mortal sin.
2. Proficient in the good- they desire to grow in God, developing an ordered inclination to be holy.
3. Turning entirely to God- dissolving yourself in Christ.
Charity can be only corrupted or completely lost by mortal sin.
Two precepts of charity:
1. Love God with your whole heart
2. Love thy neighbor as thyself
One cannot attain either precept on its own. Charity is not just love of neighbour, but it is such a love that is done for the greater glory of God. Loving your neighbor is seeing God as a motivator. Loving our neighbour can only be done perfectly if it is for the sake of God. Such act of heavenly love is what earns merit above.
Fake charity:
1.Tolerance of sin - how our culture now embraces sodomy, impurity, etc..
2. Depreciation of self and others.
3. Unordered self love, stemming from pride
#virtue #charity
As a virtue, charity is that habit of power which disposes us to love God above all creatures for Himself, and to love ourselves and our neighbours for the sake of God
-Charity is the friendship between God and man. Any friendship requires mutual love, and through this God communicates eternal beatitude to us, only possible through sanctifying grace.
Charity, by which one loves God beyond our natural powers, God must grace us the theological virtue of charity. How can this be? We cannot love supernatural Being without His own supernatural infusion of such a supernatural virtue. Without charity, we can only love things God gives us, though this object of love is not love towards our Creator.
Three Stages of Charity:
1. Those who resist sin and concupiscence. People who avoid mortal sin.
2. Proficient in the good- they desire to grow in God, developing an ordered inclination to be holy.
3. Turning entirely to God- dissolving yourself in Christ.
Charity can be only corrupted or completely lost by mortal sin.
Two precepts of charity:
1. Love God with your whole heart
2. Love thy neighbor as thyself
One cannot attain either precept on its own. Charity is not just love of neighbour, but it is such a love that is done for the greater glory of God. Loving your neighbor is seeing God as a motivator. Loving our neighbour can only be done perfectly if it is for the sake of God. Such act of heavenly love is what earns merit above.
Fake charity:
1.Tolerance of sin - how our culture now embraces sodomy, impurity, etc..
2. Depreciation of self and others.
3. Unordered self love, stemming from pride
#virtue #charity
Ecce Verbum
Prudence of Saint Vincent Christian prudence consists in making use of the means we have in hand to attain ever-lasting happiness. Saint Vincent said that prudence must always tend to one sole end, which is God. It selects means, regulates actions and words…
What should we do on these occasions?" This question was not too agreeable to the Abbe, who answered with some emotion: "Why do you ask me this?" "Because," said Saint Vincent, "the poor appeal to the rich in their needs, and we, ignorant as we are, cannot do better than learn from you, who are well educated, what we do not know ourselves." These words calmed the ecclesiastic. He answered with much presence of mind that he would prove matters of faith, first, by Holy Scripture; second, by the Holy Fathers; third, by some reasonable argument; fourth, by the universal consent of Catholic nations in past centuries; fifth, by the testimony of the martyrs who shed their blood for the confession of these same truths; and by all the miracles operated by God in order to confirm them.
When he had finished Saint Vincent, after having declared that he thought this an excellent method, begged him to put down in writing, "simply and without ceremony," all that he had said by word of mouth and to send it to him. The Abbe did not fail, and a few days later he himself brought the writing to the man of God. "I feel a wonderful joy," Saint Vincent said to him, "to see you have such fine sentiments. It will even be useful to me for your vindication. You will scarcely believe it, but it is a fact that certain persons believe and affirm that you have not the right sentiments touching the things of Faith. Well, now, having so worthily upheld the Faith by your writings, it would be better still to prove it by an edifying life. You are so much the more called to it as you hold such a high position; for virtue joined to high birth is like a precious stone, which shines brighter when encased in gold than in lead." It is not recorded whether the wise admonition produced its effect or not; at any rate this much is certain: the Abbe promised to conform his conduct thereto.
He knew especially how to choose the right moment for calling anyone to order, and he did it so prudently that he rather sought to make the person open his heart to him than hinder it by harsh rebuke. The Superioress of a Visitation Convent said that in Saint Vincent one found so much prudence, and such sound judgment on all kinds of matters, that nothing escaped his searching knowledge, and that even in the most obscure and entangled affairs he always found the right solution.
According to the testimony of four renowned men who gave evidence at the Process of Canonization, Saint Vincent was a man of extraordinary breadth of mind and great skill in business affairs. For this reason a great number of persons of high position had recourse to him for advice; his kindness and humility made him even-tempered in his dealings with everyone; even the most learned did not find him inferior to themselves when discussing most important affairs with him. Saint Vincent showed such prudence in everything that, even when justice and reason compelled him to go counter to others, no one could complain of his decision. Such was the opinion which the most eminent men of the time had formed of the Servant of God; they corroborated the evidence given in his favour by thousands of witnesses whose testimony is not less worthy of confidence.
Practice - That Christian is prudent who keeps the affairs of his soul in order. He is also prudent who acts and advises others according to the maxims of religion. But woe to him who is prudent only about the things of this world and neglects those of the soul. He will experience a very cruel disillusion at the hour of death.
#virtue #prudence
When he had finished Saint Vincent, after having declared that he thought this an excellent method, begged him to put down in writing, "simply and without ceremony," all that he had said by word of mouth and to send it to him. The Abbe did not fail, and a few days later he himself brought the writing to the man of God. "I feel a wonderful joy," Saint Vincent said to him, "to see you have such fine sentiments. It will even be useful to me for your vindication. You will scarcely believe it, but it is a fact that certain persons believe and affirm that you have not the right sentiments touching the things of Faith. Well, now, having so worthily upheld the Faith by your writings, it would be better still to prove it by an edifying life. You are so much the more called to it as you hold such a high position; for virtue joined to high birth is like a precious stone, which shines brighter when encased in gold than in lead." It is not recorded whether the wise admonition produced its effect or not; at any rate this much is certain: the Abbe promised to conform his conduct thereto.
He knew especially how to choose the right moment for calling anyone to order, and he did it so prudently that he rather sought to make the person open his heart to him than hinder it by harsh rebuke. The Superioress of a Visitation Convent said that in Saint Vincent one found so much prudence, and such sound judgment on all kinds of matters, that nothing escaped his searching knowledge, and that even in the most obscure and entangled affairs he always found the right solution.
According to the testimony of four renowned men who gave evidence at the Process of Canonization, Saint Vincent was a man of extraordinary breadth of mind and great skill in business affairs. For this reason a great number of persons of high position had recourse to him for advice; his kindness and humility made him even-tempered in his dealings with everyone; even the most learned did not find him inferior to themselves when discussing most important affairs with him. Saint Vincent showed such prudence in everything that, even when justice and reason compelled him to go counter to others, no one could complain of his decision. Such was the opinion which the most eminent men of the time had formed of the Servant of God; they corroborated the evidence given in his favour by thousands of witnesses whose testimony is not less worthy of confidence.
Practice - That Christian is prudent who keeps the affairs of his soul in order. He is also prudent who acts and advises others according to the maxims of religion. But woe to him who is prudent only about the things of this world and neglects those of the soul. He will experience a very cruel disillusion at the hour of death.
#virtue #prudence
Ecce Verbum
holinessoflifebe00bonauoft.pdf
St. Bonaventure advised that those seeking to become perfectly humble need to:
•Attribute all their good works to God and not themselves
•Remember Christ’s humility which left most people during his time unable to form a correct judgment of him or believe he was God
•Know themselves well
“Consider then whence you come and take it to heart that you are the slime of the earth. You have wallowed in sin and are an exile from the happy kingdom of Heaven. Thoughts such as these will quell the spirit of pride and drive it away somewhat.”
Unlike pride, humility softens God’s anger and prepares us for his grace Patience tests and perfects humility.
“Just as the waters crowd into the valleys, so the graces of the Holy Spirit fill the humble. And to continue the comparison, just as the greater the incline the quicker the water flows, so the more the heart bends under humility, the nearer we are to God.”
"Humility is the foundation of all virtue, just as pride is the beginning of all sin."
#humility #virtue
•Attribute all their good works to God and not themselves
•Remember Christ’s humility which left most people during his time unable to form a correct judgment of him or believe he was God
•Know themselves well
“Consider then whence you come and take it to heart that you are the slime of the earth. You have wallowed in sin and are an exile from the happy kingdom of Heaven. Thoughts such as these will quell the spirit of pride and drive it away somewhat.”
Unlike pride, humility softens God’s anger and prepares us for his grace Patience tests and perfects humility.
“Just as the waters crowd into the valleys, so the graces of the Holy Spirit fill the humble. And to continue the comparison, just as the greater the incline the quicker the water flows, so the more the heart bends under humility, the nearer we are to God.”
"Humility is the foundation of all virtue, just as pride is the beginning of all sin."
#humility #virtue
four virtues,adress to young men.pdf
6.1 MB
The Cardinal Virtues
Adressees to Young Men
By Joseph Rickaby S.J
Contents:
Virtues in General
The Cardinal Virtues
Prudence
Temperance
Human Acts
Fortitude
Justice
Justice and Charity
The Virtue of Religion
Truthfulness, Gratitude, Obedience
Magnanimity and Humility
The Infused Virtues
The sum of a persons habits is called his character. Education is the foundation of character. Education is chiefly of the young, because young natures are in all things more plastic. Nevertheless, habits go on growing, to a greater or less degree, throughout life; thus education itself becomes a lifelong process.
Every man makes his own character out of preexistent materials, which he did not make, and under the influence
of a surrounding atmosphere of circumstances, which he has not
created. Still, though influenced and conditioned, he is not absolutely controlled by present circumstance and pre-existent fact; he acts for himself, and his acts make him the manner of man that he becomes.
#virtue
a lecture on virtues
Adressees to Young Men
By Joseph Rickaby S.J
Contents:
Virtues in General
The Cardinal Virtues
Prudence
Temperance
Human Acts
Fortitude
Justice
Justice and Charity
The Virtue of Religion
Truthfulness, Gratitude, Obedience
Magnanimity and Humility
The Infused Virtues
The sum of a persons habits is called his character. Education is the foundation of character. Education is chiefly of the young, because young natures are in all things more plastic. Nevertheless, habits go on growing, to a greater or less degree, throughout life; thus education itself becomes a lifelong process.
Every man makes his own character out of preexistent materials, which he did not make, and under the influence
of a surrounding atmosphere of circumstances, which he has not
created. Still, though influenced and conditioned, he is not absolutely controlled by present circumstance and pre-existent fact; he acts for himself, and his acts make him the manner of man that he becomes.
#virtue
a lecture on virtues
McInerny11.pdf
247.6 KB
Studiositas, The Virtue of Attention
Gregory M. Reichberg
"..A speculative inquiry becomes excessive when it entails neglect of other studies, studies which are necessary for the acquittal of one's personal and social duties. Thomas cites the case of a judge who is so enamored of geometry that he arrives in court ill prepared to hand down informed decisions in prosecution of justice. Examples of this sort could easily be multiplied. The point is thaf virtue requires a studious attention to the matter at hand, a sense of priority in knowing what one's mind should be on in the present circumstances, and the willingness to develop and to apply competent knowing in the accomplishment of the responsibilities incumbent on one's vocation... "
more:
studiositas and curiositas
#virtue
Gregory M. Reichberg
"..A speculative inquiry becomes excessive when it entails neglect of other studies, studies which are necessary for the acquittal of one's personal and social duties. Thomas cites the case of a judge who is so enamored of geometry that he arrives in court ill prepared to hand down informed decisions in prosecution of justice. Examples of this sort could easily be multiplied. The point is thaf virtue requires a studious attention to the matter at hand, a sense of priority in knowing what one's mind should be on in the present circumstances, and the willingness to develop and to apply competent knowing in the accomplishment of the responsibilities incumbent on one's vocation... "
more:
studiositas and curiositas
#virtue
virtues and their role in education.pdf
202.8 KB
article
Virtues and their role in education
Educational process should lead to a situation where diverse and individualised predispositions would work as a homogenous and harmonised prime movers of a man. That should take place through such improvement of the powers of man to enable their best possible action: strengthening of the higher power – i.e., reason and will – so that they are capable of recognising and following the proper good, with simultaneous overcoming the sphere of emotions so that they obey the former.
We do notice that in spite of evolution of homo sapiens, in spite of world-shaking historical breakthroughs and unheard-of scientific and technical progress, human being remains unchanged in their essence. Centuries pass and the basic truths about human nature are not expiring. Neither the classic concept of virtue does expire, which we equate with character shaping.
#education #virtue
Virtues and their role in education
Educational process should lead to a situation where diverse and individualised predispositions would work as a homogenous and harmonised prime movers of a man. That should take place through such improvement of the powers of man to enable their best possible action: strengthening of the higher power – i.e., reason and will – so that they are capable of recognising and following the proper good, with simultaneous overcoming the sphere of emotions so that they obey the former.
We do notice that in spite of evolution of homo sapiens, in spite of world-shaking historical breakthroughs and unheard-of scientific and technical progress, human being remains unchanged in their essence. Centuries pass and the basic truths about human nature are not expiring. Neither the classic concept of virtue does expire, which we equate with character shaping.
#education #virtue
Temperance as a riverbank for virtue
"Discipline, moderation, chastity, do not in themselves constitute the perfection of man. By preserving and defending order in man himself, temperantia creates the indispensable prerequisite for both the realization of actual good and the actual movement of man toward his goal. Without it, the stream of the innermost human will-to-be would overflow destructively beyond all bounds; it would lose its direction and never reach the sea of perfection. Yet temperantia is not the stream. But it is the shore, the banks, from whose solidity the stream receives the gift of straight unhindered course, of force, descent, and velocity."
Josef Pieper, Four Cardinal Virtues, 175
#temperance #virtue
"Discipline, moderation, chastity, do not in themselves constitute the perfection of man. By preserving and defending order in man himself, temperantia creates the indispensable prerequisite for both the realization of actual good and the actual movement of man toward his goal. Without it, the stream of the innermost human will-to-be would overflow destructively beyond all bounds; it would lose its direction and never reach the sea of perfection. Yet temperantia is not the stream. But it is the shore, the banks, from whose solidity the stream receives the gift of straight unhindered course, of force, descent, and velocity."
Josef Pieper, Four Cardinal Virtues, 175
#temperance #virtue
Ecce Verbum
Observe Aristotle on the Magnanimous Man: “he therefore to whom even honour is a small thing will be indifferent to other things as well... haughty towards men of position and fortune, but courteous towards those of moderate station... He will not compete…
True Christian virtue of magnanimity vs magnanimity in pagan aristotelian conception
Aristotle thought of man in relation to man, not in relation to God
🔗source
Fr Joseph Rickaby "Four Cardinal Virtues, addresses to young men" p.77-80
#virtue #moraltheology
Aristotle thought of man in relation to man, not in relation to God
🔗source
Fr Joseph Rickaby "Four Cardinal Virtues, addresses to young men" p.77-80
#virtue #moraltheology
Ecce Verbum
Photo
Christian virtue of humility vs humility in the pagan world
The gods of the ancient world gave poor examples of morality
"He who gathers virtues without humility is like the man who carries dust against the wind." (St. Gregory)
🔗source
Fr Joseph Rickaby "Four Cardinal Virtues, addresses to young men" p.80-85
#virtue #moraltheology #humility
The gods of the ancient world gave poor examples of morality
"He who gathers virtues without humility is like the man who carries dust against the wind." (St. Gregory)
🔗source
Fr Joseph Rickaby "Four Cardinal Virtues, addresses to young men" p.80-85
#virtue #moraltheology #humility
Ecce Verbum
Photo
Cooperation of Church and state in nurturing virtue in society; complete separation of Church and state is not possible
🔗source
Fr Joseph Rickaby "Four Cardinal Virtues, addresses to young men", p.89-91
#virtue #socialteaching
🔗source
Fr Joseph Rickaby "Four Cardinal Virtues, addresses to young men", p.89-91
#virtue #socialteaching
Ecce Verbum
Putting charity into practice 🧵 By this shall all men know that ye are my disciples, if ye have love one for another.” (John 13:35) “He who saith he is in the light, and hateth his brother, he is in darkness even until now.” (1 John 2:9) “Our divine Lord…
Theological love
Theological love is an infused virtue through which we love God above all, for His own sake, as our supernatural goal.
The object of every love is good: the object of divine love is God, as good, worthy of the highest love, regardless of ourselves.
Perfect love is the love of God above all, or in other words, the highest appreciative love (recognizing the loved one as the most precious good), and not the intensely highest love (with the strongest affect). Love above all means that we love God as the highest good and recognize Him as such good in our reason and will.
This does not mean that we have to love God with the greatest emotional strength, because the intensity of love does not necessarily have to have an intellectual-volitional basis. It often happens that we feel more intense love for the people closest to us, e.g. a child or a spouse, which results from the close bonds that influence our senses, but it does not mean that we value them as the highest good, greater than God himself. An example of this is the fact that despite great emotional love for our spouse, we are not ready to sin seriously for him or to reject eternal life, and only then would it mean that we love someone more than God. It follows that every grave sin is putting some good above God, and therefore results in the loss of theological love.
Theological love is God's love for Himself. What is meant by this? Some theologians believe that this good is God's nature with all its attributes. Others claim that not only God's nature is the object of love, but also every attribute of God, taken separately.
Perfect love does not require the highest intensity, i.e. strength (violentness), which depends on temperament, fantasy and other abilities. For perfect love, the highest appreciative love is absolutely necessary, which does not have to involve the highest emotional intensity.
The formal object of theological love is God's goodness itself. The first material object of theological love is God himself, and the second are rational beings who actually participate or can participate in God's supernatural goodness.
The motive of theological love is God's goodness, so God, in whom God's goodness is found in its fullness (substantively) and constitutes His essence, must be the first object of this love. Hence the first and greatest commandment is: "You shall love the Lord your God..."
Can sinners be the object of theological love?
Sinners can be the object of theological love because they can gain (receive) God's grace and heaven, that is, they can participate in God's supernatural good. The main object of theological love is God as supernatural good. However, God's grace and heaven (eternal life) consist in participation in God's supernatural good covered by this love. For this reason, the secondary object of theological love are all rational creatures (angels, saints, people in a state of grace and sinners still alive) who actually are or can be participants in this supernatural goodness. Why are the other answers incorrect? 1. They have natural dignity - no creature by itself, without a special gift, shares in the supernatural goodness of God. Loving one's neighbor, including a sinner, solely because of his or her natural human dignity is natural love, not supernatural theological love. 2. They are our neighbors - of course, since every sinner is also our neighbor, it follows that he or she deserves love in accordance with the commandment to love one's neighbor, but this answer does not explain why it can be theological love (and not only natural love). ), nor does it explain why love for one's neighbor can be theological.
We cannot love sinners because of their sin, nor our enemies because they are enemies, because evil is not to be loved. However, they should be loved as capable of participating in God's goodness, that is, of possessing grace and eternal happiness.
🔗part2
#virtue #charity
Theological love is an infused virtue through which we love God above all, for His own sake, as our supernatural goal.
The object of every love is good: the object of divine love is God, as good, worthy of the highest love, regardless of ourselves.
Perfect love is the love of God above all, or in other words, the highest appreciative love (recognizing the loved one as the most precious good), and not the intensely highest love (with the strongest affect). Love above all means that we love God as the highest good and recognize Him as such good in our reason and will.
This does not mean that we have to love God with the greatest emotional strength, because the intensity of love does not necessarily have to have an intellectual-volitional basis. It often happens that we feel more intense love for the people closest to us, e.g. a child or a spouse, which results from the close bonds that influence our senses, but it does not mean that we value them as the highest good, greater than God himself. An example of this is the fact that despite great emotional love for our spouse, we are not ready to sin seriously for him or to reject eternal life, and only then would it mean that we love someone more than God. It follows that every grave sin is putting some good above God, and therefore results in the loss of theological love.
Theological love is God's love for Himself. What is meant by this? Some theologians believe that this good is God's nature with all its attributes. Others claim that not only God's nature is the object of love, but also every attribute of God, taken separately.
Perfect love does not require the highest intensity, i.e. strength (violentness), which depends on temperament, fantasy and other abilities. For perfect love, the highest appreciative love is absolutely necessary, which does not have to involve the highest emotional intensity.
The formal object of theological love is God's goodness itself. The first material object of theological love is God himself, and the second are rational beings who actually participate or can participate in God's supernatural goodness.
The motive of theological love is God's goodness, so God, in whom God's goodness is found in its fullness (substantively) and constitutes His essence, must be the first object of this love. Hence the first and greatest commandment is: "You shall love the Lord your God..."
Can sinners be the object of theological love?
Sinners can be the object of theological love because they can gain (receive) God's grace and heaven, that is, they can participate in God's supernatural good. The main object of theological love is God as supernatural good. However, God's grace and heaven (eternal life) consist in participation in God's supernatural good covered by this love. For this reason, the secondary object of theological love are all rational creatures (angels, saints, people in a state of grace and sinners still alive) who actually are or can be participants in this supernatural goodness. Why are the other answers incorrect? 1. They have natural dignity - no creature by itself, without a special gift, shares in the supernatural goodness of God. Loving one's neighbor, including a sinner, solely because of his or her natural human dignity is natural love, not supernatural theological love. 2. They are our neighbors - of course, since every sinner is also our neighbor, it follows that he or she deserves love in accordance with the commandment to love one's neighbor, but this answer does not explain why it can be theological love (and not only natural love). ), nor does it explain why love for one's neighbor can be theological.
We cannot love sinners because of their sin, nor our enemies because they are enemies, because evil is not to be loved. However, they should be loved as capable of participating in God's goodness, that is, of possessing grace and eternal happiness.
🔗part2
#virtue #charity