Let me backtrack a bit. Here is Garrigou-Lagrange's definition of the predominant fault.
The
predominant fault is the defect in us that tends to prevail over the others,
and thereby over our manner of feeling, judging, sympathizing, willing, and
acting. It is a defect that has in each of us an intimate relation to our
individual temperament.(1) There are temperaments inclined to effeminacy,
indolence, sloth, gluttony, and sensuality. Others are inclined especially to anger
and pride. We do not all climb the same slope toward the summit of perfection:
those who are effeminate by temperament must by prayer, grace, and virtue
become strong; and those who are naturally strong, to the point of easily
becoming severe, must, by working at themselves and by grace, become gentle.
Before
this progressive transformation of our temperament, the predominant defect in
the soul often makes itself felt. It is our domestic enemy, dwelling in our
interior; for, if it develops, it may succeed in completely ruining the work of
grace or the interior life. At times it is like a crack in a wall that seems to
be solid but is not so; like a crevice, imperceptible at times but deep, in the
beautiful facade of a building, which a vigorous jolt may shake to the
foundations. For example, an antipathy, an instinctive aversion to someone,
may, if it is not watched over and corrected by right reason, the spirit of
faith, and charity, produce disasters in the soul and lead it to grave
injustice. By yielding to such an antipathy, it does itself far more harm than
it does its neighbor, for it is much more harmful to commit injustice than to
be the object of it.
Now Fr. Ripperger does write about the four temperaments. He writes that "Temperament is principally hereditary or natural endowment insofar as we inherit our bodily dispositions from our parents, although environmental factors can also affect disposition or temperament."
So, as Ripperger notes, one's temperament leads one to certain, different vices and virtues. But, a temperament is changeable, and the more holy one becomes, one may find that one changes in temperament.
But, usually, each person has a predominant temperament lending itself to a predominant fault. So, if a person is of a phlegmatic temperament, one has good and bad aspects. Here is Father Aumann quoted by Ripperger.
"The good characteristics of the phlegmatic persons are that they work slowly but assiduously; they are not easily insulted by insults, misfortunes or sickness they usually remain tranquil, discreet, sober; they have a great deal of common sense and mental balance."
Of course, the downside of these patient, hardworking and amiable people is that they "tend to be inclined toward ease and comfort and they tend to be unambitious, procrastinators and disinterested. The predominant faults of phlegmatics are dullness and sloth, " writes Ripperger.
Now, the one thing which temperaments and predominant faults have in common with natural law is that all are "natural". But, is there a connection?
In so far as natural law is given by God to all persons by the fact that they are human, so too, temperaments can be from nature. But, dispositions to both virtue and the predominant faults are proper to the person himself and not to a group, a race or all humans. Herein is a major difference between natural law, which is the same for a persons and temperament, along with the predominant faults, which are unique to a person.
Humans develop their personalities according to their temperaments, and sadly, until purgation, according to the predominant faults.
But, natural law is common to all personalities, underlining the fact that we are all human. The only connection would be that if one is going against natural law by sinning, one is being influenced by the predominant faults in one's person. But, natural law is not affected per se. It is universal, as the Ten Commandments are universal. However, one's predominant faults may turn one against natural law, against revealed law, against grace.
As noted in the perfection series, one must attack one's predominant fault and allow God to purge it from one's temperament, one's personality. Only then can one follow natural law and supernatural law freely.
I hope this answers my friend's question on this subject.
So, as Ripperger notes, one's temperament leads one to certain, different vices and virtues. But, a temperament is changeable, and the more holy one becomes, one may find that one changes in temperament.
But, usually, each person has a predominant temperament lending itself to a predominant fault. So, if a person is of a phlegmatic temperament, one has good and bad aspects. Here is Father Aumann quoted by Ripperger.
"The good characteristics of the phlegmatic persons are that they work slowly but assiduously; they are not easily insulted by insults, misfortunes or sickness they usually remain tranquil, discreet, sober; they have a great deal of common sense and mental balance."
Of course, the downside of these patient, hardworking and amiable people is that they "tend to be inclined toward ease and comfort and they tend to be unambitious, procrastinators and disinterested. The predominant faults of phlegmatics are dullness and sloth, " writes Ripperger.
Now, the one thing which temperaments and predominant faults have in common with natural law is that all are "natural". But, is there a connection?
In so far as natural law is given by God to all persons by the fact that they are human, so too, temperaments can be from nature. But, dispositions to both virtue and the predominant faults are proper to the person himself and not to a group, a race or all humans. Herein is a major difference between natural law, which is the same for a persons and temperament, along with the predominant faults, which are unique to a person.
Humans develop their personalities according to their temperaments, and sadly, until purgation, according to the predominant faults.
But, natural law is common to all personalities, underlining the fact that we are all human. The only connection would be that if one is going against natural law by sinning, one is being influenced by the predominant faults in one's person. But, natural law is not affected per se. It is universal, as the Ten Commandments are universal. However, one's predominant faults may turn one against natural law, against revealed law, against grace.
As noted in the perfection series, one must attack one's predominant fault and allow God to purge it from one's temperament, one's personality. Only then can one follow natural law and supernatural law freely.
I hope this answers my friend's question on this subject.