Moral and Theological virtues,
Gifts and Fruits of the Holy Spirit
Sins are what we avoid, virtues are what we cultivate, and all for our deeper inclusion into the person of Christ. As planned, our attention was to be given only to perfecting our virtues. Sin was a matter only in that it was to be avoided.
Our spiritual advancement proceeds as we reform each faculty and attribute that is controlled by our will; these are our virtues. CCC 1803 defines virtue, “A virtue is a habitual and firm disposition to do the good.” The Catechism of the Catholic Church lists the three theological virtues, the four cardinal virtues, the many moral virtues, and the fruits and gifts of the Holy Spirit, which we now examine, but first a few definitions.
Virtues, (specifically moral (willed) virtues), are powers of the will over which we exert control. If we control it, we do so for good or evil. Moral virtues are largely immaterial, but they are real action with real effect.{40}
Vices are virtues corrupted by inordinate self interest; they are usually excessively weighted toward self, resulting in insufficient consideration toward God or others. They are deformed by self interest, which is our plan instead of God’s plan.
Values are ideals which drive the virtues. Virtue is action, values are the theory behind the action.
Moral acts are simply acts over which we exert control. They are decisions, over which we have greater or lesser control.
Emotions might be thought of as sense organs for the virtues, appetites and drives. Emotions should guide, but not lead.
Drives are instinctual drives of hunger, thirst, reproduction, breathing, sleep, fulfillment, happiness. We have some control over them; they are therefore in the realm of moral acts.
Passions might be thought of as a hybrid spirit of the pushing drives and the pulling emotions. Two types: (1) concupiscible, in which we tend toward an obtainable good, according to our own judgment; (2) irascible, in which we strive toward a good which is not immediately obtainable, hope for instance would be an irascible passion.
There are six major concupiscible passions: delight, sadness, desire, aversion, love and hatred. The five major irascible passions are: hope, despair, courage, fear, and anger.
Just as the appetite of hunger produces the good action of eating, desire or aversion may prompt us to change a situation. The passions and drives are a bit more practical than the emotions, they are a sort of prompting tool for our person.
The appetites or drives are another subset of the passions, all are under control of the will, to a greater or lesser degree, and all are required to be correctly attended to, but not over attended to. {41}
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Theological virtues are virtues directed to God. They are also called the infused virtues. The theological virtues are of primary importance, since without them we could not share in the life of God. Certainly there are strictly human forms of faith, hope and love, but these cannot provide for our sharing in Christ, neither in the human nor divine natures of Christ.{42}
The final form of these theological virtues is not just supernatural, but divine, we will then share in the very divine nature and person of Christ. A person of faith has existence beyond his human qualities; this is a supernatural existence by which we share in the very person of Christ.
To this short list made by the apostle Paul, we add:
Cardinal virtues are four core moral virtues, upon which hinge the many other human moral virtues.{44} Moral virtues are directed to other people, or to the created realm in general. Moral virtues or human virtues are placed by God in every moral conscience. They may be distinguished from the theological virtues, which directly reference God, but they were never intended to be our final moral attainment; the theological virtues are our participation in the person of Christ. The Latin ‘cardo’, means hinge.
The moral virtues have their perfection in the theological virtues. Both types are deposited and maintained by God in our soul. The theological virtues (lifting us to divine participation) perfect the moral or human virtues to a supernatural and divine level. For example, the human moral virtue of prudence may be perfected by the theological virtues of love and faith to a level of almost reckless generosity, (Love your enemies and do good to them, lend to them without expecting a return, (Lk 6:35)). The four cardinal virtues are:
In the end, Christ will judge us on our virtues. Specific acts are not disregarded, but virtues are primary. In this way, every person may attain the highest sanctity, even in poverty, prison, slavery, ill health, or any other circumstance that prevents great moral acts. Furthermore, the interior theological virtues are of greatest importance, and anyone in any circumstance may make great acts of theological virtue (faith, hope, love, religion, reverence). Awards, medals, resumes, status are left behind at the gates of Heaven, and we alone enter, with our virtues.
The twelve fruits of the Holy Spirit, (CCC 1832) could also be considered as a short list of moral virtues. These fruits are the earned result of cultivating the theological, cardinal and moral virtues. They are not just received gifts, but our own actions brought to perfection, by participation in the Holy Spirit.
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1. Charity |
7. Generosity |
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2. Joy |
8. Gentleness |
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3. Peace |
9. Faithfulness |
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4. Patience |
10. Modesty |
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5. Kindness |
11. Self Control |
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6. Goodness |
12. Chastity |
The seven gifts of the Holy Spirit, listed in the Catechism of the Catholic Church, section 1831 are not exhaustive, we may easily think of additional gifts, such as miracles or tongues. As always, gifts of virtues are not only received, but they are also acquired and developed. Fortitude in example, may be increased by one’s own moral action. The seven gifts of the Holy Spirit are:
The moral virtues, also called acquired virtues or human virtues, are directed to the realm of creation.{45} Their number is large; St. Thomas Aquinas enumerates over fifty moral virtues. Here are a few, without repeating previously mentioned virtues.
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Compassion |
Gratitude |
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Cleanliness |
Idealism |
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Cooperation |
Loyalty |
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Detachment |
Respect |
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Encouragement |
Thankfulness |
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Forgiveness |
Truthfulness |
Charisms of the Holy Spirit, also called extraordinary gifts are things like prophecy which are beyond the graces required for the individual’s salvation. Prior to the advent of Christ, the Holy Spirit is recorded as giving such gifts to the prophets, judges, kings, warriors and others. With Christ, the Holy Spirit continues to bestow graces of all sorts. To summarize the apostle Paul from 1Corinthians 12:8-10, 28, charisms include:
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Wisdom |
Teaching ability |
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Knowledge |
Tongues |
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Prophecy |
Administration |
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Healing |
Apostleship |
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Miracles |
Extraordinary faith |
Ontological virtues are non willed actions or virtues. Ontology refers to the study of being. Ontological virtues would include: quickness, color, scent, intelligence, solid, liquid or gas, and so on. Ontological virtues are not willed by the subject, but inherent in the subject.
The ontological virtues perfect us as biological beings; the moral virtues perfect us as human moral beings; the theological virtues perfect us as divine beings.{46}
Divine commandments are instances of God telling a person or nation to do this or not that, and such commandments appear in great numbers in the bible. They are not really underlying virtues, which are the subject of this chapter, but they are practical applications of underlying virtues.
God gives commandments for good reason, and for our benefit, so that we may share in the very life of God, beginning now and lasting into eternity.
We now examine the Ten Commandments, given by God at Mt. Sinai. This set of commandments numbers at least thirteen, as recorded in the books of Exodus and Deuteronomy (with dozens more in the book of Leviticus). Presented here is the Catholic version of the Ten Commandments.
1. I am the Lord your God. You shall have no other gods.
This commandment is really two; 1. “You shall have me as your God.”; 2. “You shall not have other gods.”. How can we attain our highest fulfillment which is sharing in the life and person of God, if we do not even acknowledge him. The ten commandments are in order of importance, and this first commandment is the most vital.
As to the second part, if we have allegiance to any other god, then we cannot fully share in God. Worse case is that we end up honoring a demon god who is happy to assume the place of God.
2. You shall not take the name of the Lord your God in vain.
Reverence is the virtue. We should give God the highest possible honor, but we fail in this if we reduce his name to the commonplace, or worse to cursing.
In 1846, Virgin Mary made an apparition in La Salette France; her purpose was to remind the people to avoid violations of the second and third commandments. She also told them of the terrible consequences they would inflict upon themselves by failing to do so.
3. Remember to keep holy the Lord’s day.
The original commandment simply prohibited work on the Sabbath day. This is the first of the legitimate exclusion laws, by which some legitimate food or activity is avoided purely as a dedication to God. Such laws have no practical value, their value was much higher, it was religious.
The basis of the third commandment is religious dedication. We make acts which have little worldly value; their value and effect is derived from our dedicated participation in God. Biblical and canonical laws regarding holy days of obligation, fasting and abstinence bring great benefit to our world, starting with ourselves. Additional voluntary acts of dedication bring that much more peace, joy and prosperity to creation.
Most Catholics are unaware of it, but the current code of canon law (1251), requires abstinence from meat on all Fridays of the year, (solemnities excluded). This sacrifice is very small, but great in its spiritual benefits to our world. As any person draws nearer to God, all others do as well, because of the communal nature of creation.{47}
4. Honor your father and your mother.
This applies mostly to children, that they obey their father and mother, who are assigned by God to direct them until adulthood. The duty of lawful obedience is the virtue here; every legitimate rule, law or supervisor must be obeyed. Personal and social justice has its roots in just laws. Most laws have legal or moral exceptions of course, and any person acting is required to exercise good judgment.
5. You shall not kill.
Life and creation are virtues created by God. We shall not kill or destroy without good reason.
6. You shall not commit adultery.
Chastity, or the correct use of sex is the virtue, and this commandment sets forth one of the vital elements of chastity. Fornication, masturbation, contraception, prostitution are also disallowed.
In our perfection, sex will have no more emotional pull upon us than will breathing. In this life we have a tendency to seek out emotional stimulation rather than fulfillment by virtue. Sin is what damages our virtues, tending them toward self seeking.
7. You shall not steal.
Property rights and responsibilities are introduced here in its most basic requirement. The Catechism of the Catholic Church, starting with paragraph 2052, more fully examines the Ten Commandments and their complete obligations.
8. You shall not bear false witness against your neighbor.
The obligation to truth is introduced here.
9. You shall not covet your neighbor’s wife.
Purity of heart is the underlying principle. Pornography and illicit day dreams are disallowed. Not only shall we not take another’s spouse or property, but we shall not even entertain such thoughts. Commandments nine and ten occur together in the bible.
10. You shall not covet your neighbor’s goods.
Detachment from the accidents of this life is the lesson here.{48} These accidents are not really accidents, but arranged by God as challenges to be overcome; let us not flee from challenges but conquer them.
These ten rules are not a complete list of course. In example, prohibitions on intoxication are not listed here, but later. Obligations to the larger community, other religious requirements, religious dietary requirements, personal moral requirements, loan and trade requirements are all recorded in the follow on books of Leviticus and Deuteronomy.
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The Didache is about a dozen pages of instruction written by the apostles. It is a summary of the moral teachings of Jesus, and some of the practical matters they decided upon, such as how the faithful should elect their bishop. The entire text may be found in the appendix, here are two passages.
“My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads to murder. Be neither jealous, nor quarrelsome, nor of hot temper, for out of all these murders are engendered. My child, be not a lustful one; for lust leads to fornication. Be neither a filthy talker, nor of lofty eye, for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads to idolatry. Be neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things, for out of all these idolatry is engendered. My child, be not a liar, since a lie leads to theft. Be neither money loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy. Be neither self-willed nor evil-minded, for out of all these blasphemies are engendered.”
“…if one receives who has need, he is guiltless; but he who receives, without having need shall pay the penalty…[after death] he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny…Let your alms sweat in your hands, until you know to whom you should give.”
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Virtues in practice: deliberate cultivation of moral virtues makes for greater success in moral and spiritual advancement. Benjamin Franklin was a person who made moral goals, and wrote them out. He had a checklist in a notebook to measure each day how he lived up to his virtues. Franklin’s list tends toward idealism, which might be a midpoint between secularism and religion.
“The golden mean” is a theme of this list, which avoids harmful extremes; many acts are harmful when done to excess or deficiency. Here is Benjamin Franklin’s list of moral virtues:
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The Boy Scout’s oath is not easily improved upon. The Boy Scouts exist primarily to build good moral character; camping skills are secondary. The eleven points of their oath are all moral ideals. Boy Scouts would be an example of a secular moral community, not entirely unlike a religious order.
“On my honor I will do my best to do my duty to God and my country and to obey the Scout Law; to help other people at all times; to keep myself physically strong, mentally awake, and morally straight. A scout is:”
Loyal: show that you care about your family, friends, scout leaders, school and country.
Helpful: volunteer to help others without expecting a reward.
Friendly: be a friend to everyone, even people who are very different from you.
Courteous: be polite to everyone and always use good manners.
Kind: treat others as you want to be treated. Never harm or kill any living thing without good reason.
Obedient: follow the rules of your family, school and pack. Obey the laws of your community and country.
Cheerful: look for the bright side of life. Cheerfully do tasks that come your way. Try to help others be happy.
Thrifty: work to pay your own way. Try not to be wasteful; use time, food, supplies and natural resources wisely.
Brave: face difficult situations even when you feel afraid. Do what you think is right despite what others might be doing or saying.
Clean: keep your body and mind fit. Help keep your home and community clean.
Reverent: be reverent toward God. Be faithful in your religious duties; respect the beliefs of others.
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Passions:
Everything has a label and a category in theology. Most of the saints managed very well without them; the promptings of the Holy Spirit were sufficient, nevertheless, here are the passions.
The passions are a bit more proactive than the emotions. In example, we do not merely sense the passion of hope, we must create it. The passion of hate (much maligned), has its emotion, but is more like a virtue, in which we reject what is not good. Passions direct us to use some virtue. If we hate evil, we use virtues such as fortitude or moderation to avoid a specific evil. Passions are principles which activate the virtues.
Saint Thomas Aquinas indentified eleven passions or appetites, and we use this excerpt from the book, “The One Minute Aquinas”.{49}
“We are made for what’s good. Indeed, we love and desire it with our concupiscible appetite. This affinity, this “certain inclination, aptitude, or connaturalness in respect of the good”, is called love (1), and it is the overruling human (and animal) passion. When some good we have perceived has not yet been attained, we experience that bittersweet passion called desire (2) — sweet because it is directed toward the object of our love, bitter because it is beyond our reach. When we have finally attained the good that we seek, we rest in a state of joy (3). Thank God that we are all ultimately made to rest in the ultimate joy that he brings. We have a natural inclination to love the good and to hate (4) what is evil. When the evil has not yet been experienced, we feel an aversion (5) or dislike for it; when we experience an already present evil, we experience sadness or sorrow (6).”
“When difficulties lie between us and the good that we seek, our irascible appetites are called into play. We experience that positive feeling of hope (7) when we believe that the good is attainable, and the bleakness of despair (8) when we see the obstacles as insurmountable. When we perceive that a difficult evil may be conquered, we experience the passion of daring (9), and when we believe we are not up to the task of conquering an evil, we experience fear (10). When we have already experienced a difficult evil, it raises the ire of our irascible appetite with the passion of anger (11).”
The passions are part of God’s design of a human person; the passions are good things, which may be misused for evil. What do we direct the passion of hope toward? What do we have desire or aversion to?
The passions, emotions and virtues all existed as part of God’s design for humanity before the onset of sin. The passion of hate for instance only took on harmful elements after sin. Hate in its original form did not include vengeance, v