IRS2 Christian Morality

Module 5-Note 1
VIRTUE ETHICS
 INTRODUCTION

Only we, human persons, are capable of doing the same

activity because we alone are free. Animals follow their
instinct or they can be trained to develop certain abilities
imposed upon them by a trainer. Only human beings can
mold their own character, build themselves up through
repeated actions.

These actions are developed in the sensible power of the

memory and imagination, and rational power of the will
and these are called habits. Habit (from Gk. hexis and Lt.
Habitus) means man’s second nature. Since we are moral
beings, the repeated actions that we do are called moral
habits.
 Moral habits are divided into:
1. Virtues – when repeated actions or habits dispose us to do
what is good and act according to our rational nature as in the
good habit of telling the truth, helping others who are in
need, respecting what belongs to others or returning what is
borrowed.

2. Vices – when repeated action dispose to do what is bad as in

the bad habit of smoking, the habit of cheating or the habit
of telling a lie or exaggerating stories.

Virtue “is a habitual and firm disposition to the good” (CCC

#1803). Peter Kreeft defines it as “Good operative habit” (Back to
Virtue, 2004). It is not fleeting feeling or emotion but a constant
effort to do well despite difficulties thus it involves the active
powers of the human person. Virtue is operative because action
extends beyond the agent/doer.
Virtue is necessary in order for us to attained what
is truly good. Good is that “which convenient to
one’s nature (ST II-II). It is good for the dog to bark
as it is good for a man to speak. The possession of
the good is happiness.

Happiness can be absolute (satisfied everything) or

relative (partly satisfied). To attain our true
happiness, we have to pursue what is truly good.
What is truly good can only be attained by repeated
acts, e.g., to be a truthful person is to always speak
the truth.
 Qualities of True Happiness:

1. Ultimate – Nothing else is needed beyond it.

2. Everlasting – Perennial; lasting.
3. Sufficient – Ample and decent.
4. No evil – No single element of perversion.
 Goal of Virtue

“The end of virtuous life is to become like

God”( CCC 1803). Ladislaus Boros cited, “Virtue
is the practice of our necessity” (Theology and
Liberation, 1999). Virtues are divided into
cardinal and theological group.
 The Cardinal Virtues
These virtues are traditionally recognized as the
indispensable foundation of the other virtues as
hinges (from Lt. cardo’) on which all good acts
turn to. In Scripture, they are mentioned in
Wis.8:7
 1. Prudence

Not the same as timidity (CCC 1086). It is the virtue of practical reason;
“to discern our true good in every circumstance and to choose the right
means of achieving it” (McIntyre, 2001). With the virtue of prudence, the
sense of propriety is developed; “Be wise as serpents” (Mt.10:16).
Prudence functions to perfect a person’s natural inclinations through
integrating them into a coordinated way of acting and living in a right
manner.

Prudence recognizes the ends to which the person is naturally inclined, it

establishes the agenda by which one can pursue those ends and measures
the rightness of the action taken.

Prudence requires the acquisition of practical knowledge that is acquired

through study of human history and concrete situations and particularly
from one’s personal experience.
 2. Justice
The virtue of constant and perpetual will to render to
each one that which is his right” (ST II-II). It is the virtue
of the will and not of the passions because it can be
made only by the intellect. Religion, hence, is a form of
justice towards God. Justice “disposes man to the respect
the rights of each other and to establish harmony” (CCC
#1807). It is a social virtue because it regulates human
relationships and define human rights and duties.

Justice transforms power and is transformed by love.

Power is meant to serve justice; might should serve right;
justice to serve love.
 Kinds of Justice

1. Legal - Relationship of the people to the state. It binds all human persons to
act in view of the common good in accordance with the law. It does not only bind
legislators to enact laws for the welfare of the people but also imposes upon the
citizens obedience to the approved and established laws.

2. Distributive - Relationship of the state to the people. It directs authorities of

the state to render a fair distribution of rewards or burdens among members of
society.

3. Commutative - Relationship of between members of the society. It demands all

human persons to acknowledge the rights of others as just wage to a manual
work.

4. Social - It structures society in such a way that the objective of the common
good and its just distribution among all members of society is properly achieved. It
envisions a new world permeated by equality, truth, freedom and solidarity,
eradicating the structures of social sin.
 3. Fortitude
“the moral virtue that ensures firmness in difficulties
and constancy in the pursuit of the good” (McIntyre,
2001). It resists temptations and overcomes obstacles
in the moral life. It conquers our fear, even the fear of
death, and to face trials and persecutions with serenity
and steadfastness.

“It is the necessary ingredient in all virtues for no

virtue ‘happens’ but must be ‘fought for’” (Catholic
Christianity, 2001). Holy Scripture sternly proclaimed,
“Esteemed torments as nothing” (2 Macc. 8:12).
 4. Temperance
“The moral virtue that moderates the attraction of
pleasures” (CCC #1809). It provides balance in the
use of earthly goods. It ensures the will’s mastery
over the instincts. It is the anticipation of pleasure as
well as the pleasure of attaining the object of desire.

In Thomistic parlance, temperance is the habit of

being consistently moved and pleased in a beautiful
and honourable manner by the attractive objects of
sense experience. It draws one towards the ordinate
use and enjoyment of food, drink and social relations.
 The Theological Virtues
These are called supernatural virtues for the following reasons:
(a) revealed by God and known by faith, (b) infused by God into
the soul of the faithful(CCC #1813), and (c) their good is our
participation in the Divine Nature. It is theological because God is
their object. These are the foundations of Christian moral activity.

1. Faith - From Lt. ‘fides’ (an intellectual conviction) and Gk.

‘pistis’ (to presume something; to have confidence in something).
St. Thomas Aquinas defined it as “an act of the intellect when it
ascends to the Divine Truth under the influence of the will moved
by God through grace” (Aquinas, 2003). The Council of Trent
explicated it as “the supernatural virtue whereby under the
inspiration and help of God’s grace, we believe what God has
revealed not because of the intrinsic truth of the matter grasped
by the natural light of reason but by the authority of God
revealing Himself who can neither deceive nor be deceived”
(Council of Trent, 2005).
Faith is not mere belief or trust, though it includes
both. Belief is an intellectual matter and trust is an
emotional one. But faith flows from the heart – the
center of the person – which the intellectual and
emotional branches grow.

St. Anselm provides us with a Christian slogan way

back a thousand years, “Fides quarens Intellectum”
i.e., “Faith seeking Understanding”. Faith runs
ahead of reason, but does not contradict reason
because reason and faith originate from one source
– God. And God cannot contradict Himself.
 Formal Object - reason that moves man to assent as in the
authority of God. The church is only the custodian of faith.

 Material Object - body of truth accepted by believer

– Primary Material Object – Divine Essence.
– Secondary Material Object – Revelations.

1. Direct - necessarily connected with God (Church, Sacraments etc.)

2. Indirect - no necessary connections with doctrines/morals (e.g.

Magi story).

3. Explicit - expressly stated in the discourse of revelation.

4. Implicit - not explicit in revelation but enunciated in some other

truths (e.g. Immaculate Conception, Trinity etc.).
 Effects of Faith
1. Servile Fear - God is not only the cause of joy in heaven but a judge
who renders just judgment (Center on oneself).
2. Filial Fear - Happiness in being one with God (Focus is on God).

Pericope:

• Faith apart from work is dead (Jas.2:26).

• Faith works through charity (Rm.1:17 / Gal.5:6).
• Faith can be hidden provided by sufficient knowledge and it does
not entail direct denial.
• For Protestants: Faith is confidence and reliance in God’s mercy; no
more works.
• For Catholics: Faith is the knowledge/understanding of God’s
mystery; coupled with works.
• In the scripture, nowhere can we found the “faith alone” theology!
Faith has both universal and subjective character.
2. Hope - From Heb.’gavah’ (waiting for) and Lt‘spes’.
“It is a divinely infused virtue by which with certain
confidence we expect by Divine assistance eternal
happiness and the means of attaining it” (Aligan, OP.,
2001).

Explication of the definition

1. Formal Act To expect
2. Essential properties With certain confidence

Material Object Eternal happiness

Formal Object Omnipotence of God
 Sin Against Hope
1. Despair - turning away from eternal happiness and rejecting all
expectations of attaining it.

2. Presumption - rash and inordinate expectation of attaining

beatitudes from God.

Pericope:

Hope responds to the aspirations to happiness and not on our

strength but on the help of the grace of the Holy Spirit (CCC #1818).

God’s omnipotence is based on God’s mercy.

Hope is born out of the darkness of faith (1 Cor. 13:1 / Col.1:4).
It is a necessary means of salvation for all men.
Christ has promised us hope (1 Jn.2:5 / Jn.14:2).
3. Charity - from Heb. ’hab’ (love for family Gen.24:27) ‘hesed’ (loyalty and mercy:
Hosea) ‘hen’ (kindness and favor) ‘rahem’ (compassion and pity)

From Gk.‘agape’ (communitarian sharing of goods)

From Lt. ‘Caritas’ (love for the poor).

St. Thomas Aquinas specified it as “Friendship with God and the children of God”
(Aquinas, 2003). It enables us to love God for His own sake as the supreme good
and to love others for God’s sake.

“It is a divinely infused virtue by which we love God for Himself and ourselves and
our neighbors for the love of God” (Aligan,OP., 2001)

Formal Object - God as love and all creatures as they are ordained to God.
Material Object - Friendship and happiness.
Fruits of Charity
1. Joy - delighting in the friendship with God and creatures.
2. Peace - union of hearts among many and unity of desires.
3. Mercy - heartfelt compassion for the misery of others.
4. Beneficence - doing good to others.
5. Almsgiving - bestowing gifts out of compassion for the needy.

Against Charity

1. Hatred Regarding someone as harmful or malevolent.

2. Enmity Wishing evil to someone.
3. Detestation opposing our fellowmen.
4. Discord Dissension regarding the good of God and our neighbours.
5. War Aggression with other nations.
6. Strife Physical encounter with someone and injuring the person.
7. Sedition Strife between factions of one state.
8. Scandal Evil works that occasion the spiritual ruin of another person.
Pericope

₰ Charity is established in perfect justice.

₰ Justice without charity is barbaric; charity without justice is
toothless.
₰ Justice is giving what is due to others; Charity is giving what
is due to you.

The greatest of all virtue is charity. (1 Cor.13:13)

All things are worthless unless inspired by charity. (1 Cor.13:1-3)
“He that abides in charity, abides in God in him”.(1 Jn.4:16)
“Charity never falls away”.(1 Cor.13:8)
“Perfect love casts out fear”.(1 Jn.4:18)
“The fear of the Lord is the beginning of wisdom”.(Prov.9:10)
It is the greatest of the commandments (Mt.22:36-37)
Are theological virtues necessary? Man’s ultimate goal is
the supernatural life. Hence, we need supernatural
principles for a supernatural end. Natural virtues are not
enough. They are the foundations of moral Christian
activity.

Order in time They are all the same

Order in Nature Faith – Hope – Charity (Because
man must know what is to hope
for and after which, love will
embrace that thing hoped for).
Order in Excellence Charity – Faith – Hope (Charity unites
man perfectly to God and perfects all
other virtues).
Means to virtues “No! For God is beyond any means”
(T. I-II)
Duration of virtues In heaven, only love remains because
we are now united with our Beloved
– God Himself.
 The 7 Gifts of the Holy Spirit are habits that accompany
sanctifying grace in order to dispose us to receive the
inspiration and movements of the Holy Spirit.

1. Wisdom – makes us responsive to the Holy Spirit in the contemplation

of divine things and to judge created matters in accordance with God’s
design.
2. Understanding – enables us to grasp revealed truths easily and
intimately.
3. Counsel – enables us to judge and command human activity in accord
with God’s purpose.
4. Fortitude – gives us the strength to resist evil that hinders us from
attaining everlasting life.
5. Knowledge – enables us to judge in relation to our supernatural end.
6. Piety – enables us to show reverence for God as a loving Father and for
others as children of God
7. Fear of the Lord – impels us to respect God who only wills what is good
for us.
 The 12 Fruits of the Holy Spirit

1. Charity 7. Goodness
2. Joy 8. Generosity
3. Peace 9. Gentleness
4. Self-control 10. Faithfulness
5. Patience 11. Modesty
6. Kindness 12.Chastity
(Gal.5:22-23)