The "Forty Catholic" Virtues Part Three

This is the last small list for today, with some thoughts for meditation.

compunction

This type of remorse may be found in the writings of  St. John Chrysostom, St. Gregory the Great, St. Anselm, and St. John Climacus and St. Ignatius of Loyola.

Tears for sorrow for sin are called, collectively, compunction.

Come now, insignificant man, fly for a moment from your affairs, of mankind, alas the universal lamentation of the children of Adam! escape for a little while from the tumult of your thoughts. Put aside He groaned with fullness; we sigh with hunger. He was prosperous; now your weighty cares and leave your wearisome toils. Abandon we go begging. He in his happiness had possessions and in his misery yourself for a little to God and rest for a little in Him. Enter into the abandoned them; we in our unhappiness go without and miserably inner chamber of your soul, shut out everything save God and what do we yearn and, alas, we remain empty. Why, since it was easy for can be of help in your quest for Him and having locked the door seek him, did he not keep for us that which we lack so much?--- St. Anselm, Prosologion

continence or celibacy

You ought anxiously to consider again and again what sort of a burden this is which you are taking upon you of your own accord. Up to this you are free. You may still, if you choose, turn to the aims and desires of the world (licet vobis pro artitrio ad caecularia vota transire). But if you receive this order (of the subdiaconate) it will no longer be lawful to turn back from your purpose. You will be required to continue in the service of God, and with His assistance to observe chastity and to be bound for ever in the ministrations of the Altar, to serve who is to reign.--- Old Rite of Ordination

perseverance

I Have now to consider the subject of perseverance with greater care; for in the former book also I said some things on this subject when I was discussing the beginning of faith. I assert, therefore, that the perseverance by which we persevere in Christ even to the end is the gift of God; and I call that the end by which is finished that life wherein alone there is peril of falling. Therefore it is uncertain whether any one has received this gift so long as he is still alive. For if he fall before he dies, he is, of course, said not to have persevered; and most truly is it said. How, then, should he be said to have received or to have had perseverance who has not persevered? For if any one have continence, and fall away from that virtue and become incontinent,--or, in like manner, if he have righteousness, if patience, if even faith, and fall away, he is rightly said to have had these virtues and to have them no longer; for he was continent, or he was righteous, or he was patient, or he was believing, as long as he was so; but when he ceased to be so, he no longer is what he was. But how should he who has not persevered have ever been persevering, since it is only by persevering that any one shows himself persevering,--and this he has not done? But lest any one should object to this, and say, If from the time at which any one became a believer he has lived--for the sake of argument--ten years, and in the midst of them has fallen from the faith, has he not persevered for five years? I am not contending about words. If it be thought that this also should be called perseverance, as it were for so long as it lasts, assuredly he is not to be said to have had in any degree that perseverance of which we are now discoursing, by which one perseveres in Christ even to the end. And the believer of one year, or of a period as much shorter as may be conceived of, if he has lived faithfully until he died, has rather had this perseverance than the believer of many years’ standing, if a little time before his death he has fallen away from the stedfastness of his faith.--- St. Augustine

studiosity-the study of the faith

Further, that which makes man like to God, and which he receives from God, cannot be an evil. Now all abundance of knowledge is from God, according to Sirach 1:1, "All wisdom is from the Lord God," and Wisdom 7:17, "He hath given me the true knowledge of things that are, to know the disposition of the whole world, and the virtues of the elements," etc. Again, by knowing the truth man is likened to God, since "all things are naked and open to His eyes" (Hebrews 4:13), and "the Lord is a God of all knowledge" (1 Samuel 2:3). Therefore however abundant knowledge of truth may be, it is not evil but good. Now the desire of good is not sinful. Therefore the vice of curiosity cannot be about the intellective knowledge of truth.--- St. Thomas Aquinas

wisdom

Where faith is a simple knowledge of the articles of Christian belief, wisdom goes on to a certain divine penetration of the truths themselves. --- John Hardon, S.J.

The practice of goodness is accompanied by spontaneous spiritual joy and moral beauty. Likewise, truth carries with it the joy and splendor of spiritual beauty. Truth is beautiful in itself. Truth in words, the rational expression of the knowledge of created and uncreated reality, is necessary to man, who is endowed with intellect. But truth can also find other complementary forms of human expression, above all when it is a matter of evoking what is beyond words: the depths of the human heart, the exaltations of the soul, the mystery of God. Even before revealing himself to man in words of truth, God reveals himself to him through the universal language of creation, the work of his Word, of his wisdom: the order and harmony of the cosmos-which both the child and the scientist discover-"from the greatness and beauty of created things comes a corresponding perception of their Creator," "for the author of beauty created them."

[Wisdom] is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. For [wisdom] is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior, for it is succeeded by the night, but against wisdom evil does not prevail. I became enamored of her beauty.--- Catechism of the Catholic Church 2500

The Forty Catholic Virtues Part Two-The Second Twenty

The list of the second twenty Catholic virtues, (several others to be noted in Part Three); and these lists, with the previous and next one, are not exhaustive. The quotations are for your meditation:

affability or friendliness

As stated above (109, 2; I-II, 55, 3), since virtue is directed to good, wherever there is a special kind of good, there must needs be a special kind of virtue. Now good consists in order, as stated above (Question 109, Article 2). And it behooves man to be maintained in a becoming order towards other men as regards their mutual relations with one another, in point of both deeds and words, so that they behave towards one another in a becoming manner. Hence the need of a special virtue that maintains the becomingness of this order: and this virtue is called friendliness.---St. Thomas Aquinas

art and science

Art, according to the Schoolmen, signifies the right method with regard to external productions (recta ratio factibilium). Just as science perfects and directs the intellect to reason correctly with regard to its proper object in view of the attainment of truth, so also art perfects and directs the intellect in the application of certain rules in view of the production of external works, whether these be of a useful or æsthetic character. Hence the division into useful and fine arts. Art has this in common with the three speculative intellectual habits, that they are all virtues only in a restricted sense. Hence they constitute a man good only in a qualified sense, e.g. a good geometrician or a good sculptor. For the proper function of science as art, as such, is not to confer moral goodness, but to direct the intellect in its scientific or artistic processes.--- CE

The gifts of understanding and knowledge are more perfect than the knowledge of faith in the point of their greater clearness, but not in regard to more certain adhesion: because the whole certitude of the gifts of understanding and knowledge, arises from the certitude of faith, even as the certitude of the knowledge of conclusions arises from the certitude of premises. But in so far as science, wisdom and understanding are intellectual virtues, they are based upon the natural light of reason, which falls short of the certitude of God's word, on which faith is founded. --- St. Thomas Aquinas

religion

...order comes under the aspect of good, just as mode and species, according to Augustine (De Nat. Boni iii). Since then it belongs to religion to pay due honor to someone, namely, to God, it is evident that religion is a virtue.---St. Thomas Aquinas

piety, including righteousness, patriotism, and respect

what is due to God, parents, country, others...four separate virtues

There is only one salvation for you: take yourself up, and make yourself responsible for all the sins of men. For indeed it is so, my friend, and the moment you make yourself sincerely responsible for everything and everyone, you will see at once that it is really so, that it is you who are guilty on behalf of all and for all. Whereas by shifting your own laziness and powerlessness onto others, you will end by sharing in Satan's pride and murmuring against God.---The Brothers Karamazov
Book VI - The Russian Monk, Chapter 3 - Conversations and Exhortations of Father Zosima.”
― Fyodor Dostoyevsky

gratitude

May today there be peace within. May you trust God that you are exactly where you are meant to be. May you not forget the infinite possibilities that are born of faith. May you use those gifts that you have received, And pass on the love that has been given to you. May you be content knowing you are a child of God. Let this presence settle into your bones And allow your soul the freedom to sing, dance, praise and love. It is there for each and every one of us. ---St. Teresa of Avila

Ingratitude is  “the cause, beginning, and origin of all evils and sins.”---St. Ignatius of Loyola

liberality or kindness in giving things, time, attention, and money

Justice has to do with the fellowship of mankind. For the notion of fellowship is divided into two parts, justice and beneficence, also called liberality or kind-heartedness.---St. Ambrose

A tree is known by its fruit; a man by his deeds. A good deed is never lost; he who sows courtesy reaps friendship, and he who plants kindness gathers love.--- Saint Basil

decorum or modesty

1 Corinthians 14:40 Douay-Rheims  But let all things be done decently, and according to order.
Nehemiah 8:8-12 Douay-Rheims

8 And they read in the book of the law of God distinctly and plainly to be understood: and they understood when it was read.

9 And Nehemias (he is Athersatha) and Esdras the priest and scribe, and the Levites who interpreted to all the people, said: This is a holy day to the Lord our God: do not mourn, nor weep: for all the people wept, when they heard the words of the law.

10 And he said to them: Go, eat fat meats, and drink sweet wine, and send portions to them that have not prepared for themselves: because it is the holy day of the Lord, and be not sad: for the joy of the Lord is our strength.

11 And the Levites stilled all the people, saying: Hold your peace, for the day is holy, and be not sorrowful.

12 So all the people went to eat and drink, and to send portions, and to make great mirth: because they understood the words that he had taught them.

1 Timothy 2:9 Douay-Rheims

9 In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair, or gold, or pearls, or costly attire...

compassion

Mary appears to Christians of all times as the one who feels deep compassion for the sufferings of humanity. This compassion does not consist only in an emotional sympathy, but is expressed in effective and concrete help when confronted with humanity's material and moral misery.
In following Mary, the Church is called to take on the same attitude towards all the earth's poor and suffering. The maternal attention of the Lord's Mother to the tears, sorrows and hardships of the men and women of all ages must spur Christians, particularly at the dawn of the new millennium, to increase the concrete and visible signs of a love that will enable today's humble and suffering people to share in the promises and hopes of the new world which is born from Easter.---St. John Paul II  General Audience on Wednesday, 22 November 1995

munificence, a subset virtue of generosity

The virtue of munificence refers to a firm habit to desire and do great works for the benefit of others. It is generally contrasted with the virtue of generosity, which is the firm disposition to sacrifice what one has for the good of others, even though what one has may be small and even though it may help only one beneficiary. Munificence, on the other hand, refers to sacrifices of great amounts for the benefit of many. Father Roger Landry

chastity

In this great pastoral effort there is an urgent need for the entire Christian community to recover an appreciation of the virtue of chastity. The integrating and liberating function of this virtue (cf. Catechism of the Catholic Church, 2338-2343) should be emphasized by a formation of the heart, which presents the Christian understanding of sexuality as a source of genuine freedom, happiness and the fulfilment of our fundamental and innate human vocation to love. It is not merely a question of presenting arguments, but of appealing to an integrated, consistent and uplifting vision of human sexuality. Pope Emeritus Benedict XVI Address to American Bishops, March 9th, 2012

abstinence and sobriety, subsets of temperance

Dear friends, what the Christian should be doing at all times should be done now with greater care and devotion, so that the Lenten fast enjoined by the apostles may be fulfilled, not simply by abstinence from food but above all by the renunciation of sin. --- Saint Leo the Great.

magnanimity, constancy, longanimity, subsets of virtue of fortitude

Fortitude has two principal acts: to undertake courageously and to endure difficult things. The Christian should endure them for the love of God; it is more difficult to endure for a long time than in a moment of enthusiasm, to undertake courageously something difficult. (9)

Fortitude is accompanied by patience to endure the sorrows of life without being disturbed and without murmuring, by longanimity which endures trials for a long time, and by constancy in good, which is opposed to obduracy in evil.
To the virtue of fortitude is also linked that of magnanimity, which leads to the lofty practice of all the virtues,(10) avoiding pusillanimity and effeminacy, but without falling into presumption, vainglory, or ambition.

The gift of fortitude adds a superior perfection to the virtue of fortitude. It disposes us to receive the special inspirations of the Holy Ghost, which are given to sustain our courage in the presence of danger and to drive out worry over not being able to accomplish a great duty or to endure trials. This gift makes us preserve, in spite of everything, "hunger and thirst after the justice of God." (11)

The heroic degree of the virtue of fortitude appears especially in martyrdom, undergone to give testimony to a truth of faith or to the grandeur of a Christian virtue. Outside of martyrdom, the virtue of fortitude, the gift of fortitude, patience, and magnanimity intervene each time that something heroic is to be accomplished or a great trial to be borne.---Garrigou-Lagrange in The Three Ages of the Interior Life

poverty

The devil does not have only one weapon. He uses many different means to defeat human beings: now with bribery, now with boredom, now with greed he attacks, inflicting mental and physical wounds equally. The kind of temptation varies with the different kinds of victim. Avarice is the test of the rich, loss of children that of parents and everyone is exposed to pain of mind or body. What a wealth of weapons is at the devil’s disposal! It was for this reason that the Lord chose to have nothing to lose. He came to us in poverty so that the devil could find nothing to take away from him. You see the truth of this when you hear the Lord himself saying:
“The prince of this world is come and has found nothing in me”John 14:30. The devil could only test him with bodily pain, but this too was useless because Christ despised bodily suffering. Job was tested by his own goods, whereas Christ was tempted, during the experience of the wilderness, by the goods of all. In fact, the devil robbed Job of his riches and offered Christ the kingdom of the whole world. Job was tested by vexations, Christ by prizes. Job the faithful servant replied: “The Lord has given and the Lord has taken away” Job 1:21 Christ, being conscious of his own divine nature, scorned the devil’s offering of what already belonged to him.

So let us not be afraid of temptations. Rather, let us glory in them saying: “When I am weak, then am I strong.” 2 Cor. 12:10. – Saint Ambrose 

to be continued... a few more to make over forty.........................................

The Forty Catholic Virtues Part One--The First Twenty

Because my guest blogger was unable to produce the natural law articles, for good reasons, I am writing this last mini-series on this blog on the virtues. There are forty according to Garrigou-Lagrange, and I have tried to find a quotation for each one for meditation. The first twenty virtues in the list make up this section.

What we need to be practicing if we want to "skip purgatory":  

some quotations are from Twelve Catholic Virtues, a great little book. Some are those I found to be appropriate.

The first list:

perfection

Perfection consists in one thing alone, which is doing the will of God. For, according to Our Lord's words, it suffices for perfection to deny self, to take up the cross and to follow Him. Now, who denies himself and takes up his cross and follows Christ better than he who seeks not to do his own will, but always that of God? Behold, now, how little is needed to become a Saint! Nothing more than to acquire the habit of willing, on every occasion, what God wills.----St. Vincent de Paul

humility

Humility is the foundation of all the virtues; therefore, in a soul where it does not exist there can be no true virtue, but the mere appearance only. In like manner, it is the most proper disposition for all celestial gifts. And, finally, it is so necessary to perfection, that of all the ways to reach it, the first is humility; the second, humility; the third, humility. And if the question were repeated a hundred times, I should always give the same answer.----St. Augustine

union with God

The object of all virtues is to bring us into union with God, in which alone is laid up all the happiness that can be enjoyed in this world. Now, in what does this union properly consist? In nothing save a perfect conformity and resemblance between our will and the will of God, so that these these two wills are absolutely alike----there is nothing in one repugnant to the other; all that one wishes and loves, the other wishes and loves; whatever pleases or displeases one, pleases or displeases the other.----St. John of the Cross

love

When one has arrived at the perfect love of God, he becomes as if he were the only man on earth. He cares no more for glory or ignominy; he despises temptations and sufferings; he loses taste and appetite for all things. Finding no support, consolation, or repose in anything, he goes constantly in search of his Beloved, without ever being weary; so that at work or at table, waking or sleeping, in every employment or conversation, his whole thought and his whole aim is to find the Beloved, for his heart is where his treasure is. In one word, he is like a lover who sighs only for the sight of his love, and whose love is his all.----St. John Chrysostom 

mortification or penance

The measure of our advancement in the spiritual life should be taken from the progress we make in the virtue of mortification; for it should be held as certain that the greater violence we shall do ourselves in mortification, the greater advance we shall make in perfection.----St. Jerome 

prayer

Virtues are formed by prayer.
Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy.
Prayer draws into the soul the Holy Spirit, and raises man to Heaven.”--- St. Ephrem of Syria

Mental prayer consists in weighing and understanding what we are saying, Who it is to Whom we are speaking and who we are to have the courage to speak to so great a Lord. To have these and similar thoughts is properly to make mental prayer. Their opinion, however, is not to be followed who believe that its whole essence consists in thinking, so that if they can keep their thoughts fixed by a great effort, then they consider themselves very spiritual and men of prayer; but if they are able to do this no longer, and their attention wanders a little, even to good things, they imagine they are doing nothing. No, the substance of mental prayer, in my opinion, consists in nothing but conversing with God as with a friend. And so, to speak of this thing or of that to Him, Who, we know, loves us, is mental prayer.----St. Teresa

patience

If you see that you have not yet suffered tribulations, consider it certain that you have not begun to be a true servant of God; for the Apostle says plainly that all who choose to live piously in Christ, shall suffer persecutions.----St. Augustine 

 The way is narrow. Whoever expects to walk in it with ease must go detached from all things, leaning on the staff of the Cross; that is firmly resolving to be willing to suffer in all things for love of God.----St. John of the Cross

diligence (industry)

If man could see what reward he will have in the world above for well-doing, he would never employ his memory, understanding or will in anything but good works, without regarding at all what labor or trials he might experience in them.----St. Catherine of Genoa

simplicity

Simplicity is nothing but an act of charity pure and simple, which has but one sole end----that of gaining the love of God. Our soul is then truly simple, when we have no aim at all but this, in all we do.----St. Francis de Sales

obedience

Obedience is the summary of perfection and of the whole spiritual life, and the securest, shortest, least laborious and least dangerous way of becoming enriched with all virtues, and arriving at the goal of our desires----eternal life. ----Alvarez

meekness which includes modesty

As without faith it is impossible to please God, so without mildness it is impossible to please men and to govern them well.----St. Bernard

trust in Divine Providence

Whoever serves God with a pure heart, and setting aside all individual and human interests, seeks only His glory, has reason to hope for success in all he does, and especially under circumstances when, according to human judgment, there is no help; for the Divine works are above the sight of human prudence, and depend upon a loftier principle.----St. Charles Borromeo

faith

...faith is a habit of the mind by which eternal life begins in us, a habit which makes the intellect assent to things that are not apparent.---St. Thomas Aquinas

honesty

We have to endure the discordance between imagination and fact. It is better to say, “I am suffering,” than to say, “This landscape is ugly".-- Simone Weil

hope

I am the King's true subject, and pray for him and all the realm.... I do none harm, I say none harm, I think none harm. And if this be not enough to keep a man alive, in good faith I long not to live.... And therefore, my poor body is at the King's pleasure. Would God my death might do him some good.--- St. Thomas More

temperance

Temperance is simply a disposition of the mind which binds the passion.---St. Thomas Aquinas

prudence

Sirach 22:26-27 Revised Standard Version Catholic Edition

26 but if some harm should happen to me because of him,
whoever hears of it will beware of him.
27 O that a guard were set over my mouth,
and a seal of prudence upon my lips,
that it may keep me from falling,
so that my tongue may not destroy me!
Ecclesiastes 7:14 Revised Standard Version Catholic Edition

14 In the day of prosperity be joyful, and in the day of adversity consider; God has made the one as well as the other, so that man may not find out anything that will be after him.

 Prudence...recta ratio agibilium, right conduct--St. Thomas Aquinas

courage

Joshua 1:6-8 Revised Standard Version Catholic Edition

6 Be strong and of good courage; for you shall cause this people to inherit the land which I swore to their fathers to give them. 7 Only be strong and very courageous, being careful to do according to all the law which Moses my servant commanded you; turn not from it to the right hand or to the left, that you may have good success wherever you go. 8 This book of the law shall not depart out of your mouth, but you shall meditate on it day and night, that you may be careful to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success.

justice

Justice is the same as rectitude, not essentially but causally; for it is a habit which rectifies the deed and the will.---St. Thomas Aquinas

fortitude

For these four virtues (would that all felt their influence in their minds as they have their names in their mouths!), I should have no hesitation in defining them: that temperance is love giving itself entirely to that which is loved; fortitude is love readily bearing all things for the sake of the loved object; justice is love serving only the loved object, and therefore ruling rightly; prudence is love distinguishing with sagacity between what hinders it and what helps it.---St. Augustine

to be continued...

More on The Virtues: Stupidity and Intelligence Continued...

Here is a long quotation from Garrigou-Lagrange on the virtues. I shall make a list of all forty of the virtues we are to develop in our lives while on earth, or gain through merit via penance and mortification. From Reality-A Thomistic Synthesis....which I did quote before on this blog and have recommended.

The point of this selection has to do with the fact that in order to develop and make a habit of virtue, one must use one's intellect. Virtues do not emanate from the emotions. Virtue forms the emotions to be the servants of the intellect and will.

One chooses to be trained in the virtues, to allow God to bring one to understand virtue in a particular way, such as through suffering or study.

But, learn the virtues we must. Some saints have infused virtue, but for most humans, virtues must be cultivated in cooperation with grace.

However, infused virtue comes after the practice of acquired virtue, in somewhat the same way that infused contemplation follows acquired contemplation.

Those who do not grow in virtue fall back into stupidity.

Stupidity ignores the virtuous life.

Article Two: Classification Of Virtues
Some virtues are intellectual, some are moral, some are theological. The intellectual virtues [1049] are five: three in the speculative order, namely, first principles, science, and wisdom, and two in the practical order, prudence [1050] and art. [1051].
Moral virtues are perfections, either of the will or of the sense appetite. In dividing them St. Thomas is guided by the ancient moralists, Aristotle, St. Ambrose, and St. Augustine. All moral virtues are reduced to the four cardinal virtues: [1052] prudence, justice, fortitude, temperance. Prudence, though it is an intellectual virtue, is likewise a moral virtue, because it guides both the will and the sense appetite in finding the right means in attaining an end. Justice inclines the will to give everyone his due. Fortitude strengthens the irascible appetite against unreasonable fear. Temperance rules the concupiscible appetite.
The theological virtues [1053] elevate our higher faculties, intellect and will, proportioning them to our supernatural end, that is, to God's own inner life. [1054] Faith makes us adhere supernaturally to what God has revealed. Hope, resting on His grace, tends to possess Him. Charity makes us love Him, more than ourselves, more than all else, because His infinite goodness is in itself lovable, and because He, both as Creator and as Father, loved us first. The theological virtues, therefore, are essentially supernatural and infused, by reason of their formal objects, which without them are simply inaccessible.
By this same rule St. Thomas distinguishes the infused moral virtues from acquired moral virtues. [1055] This distinction, of capital importance yet too little known, must be emphasized. The acquired moral virtues do indeed incline us to what is in itself good, not merely to what is useful or delectable. They make man perfect as man. But they do not suffice to make man a God's child, who, guided by faith and Christian prudence, is to employ supernatural means for a supernatural end. Thus infused temperance, say, is specifically distinct from acquired temperance, as, to illustrate, a higher note on the key board is specifically distinct from the same note on a lower octave. Thus we distinguish Christian temperance from philosophic temperance, and evangelical poverty from the philosophic poverty of Crates. Acquired temperance, to continue with St. Thomas, [1056] differs from infused temperance in rule, object, and end. It observes the just medium in nourishment, so as not to harm health or occupation. Infused temperance observes a higher medium, so as to live like a child of God on his march to a life that is eternal and supernatural. It implies a more severe mortification, which chastises the body and reduces it to subjection, [1057] not merely to become a good citizen here below but rather a fellow citizen of the saints, a child in the family of God. [1058].
This same difference between infused and acquired is found likewise in prudence, justice, and fortitude. Yet we must note that acquired virtue facilitates the exercise of infused virtue, as, to illustrate, finger exercises facilitate the musician's art which resides in the musician's intellect.
As the acquired virtues in the will and sense appetite, justice, namely, and fortitude, and temperance, are inseparable from prudence, so the infused virtues are inseparable from charity. Faith and hope can indeed continue to exist without charity, but they no longer exist in a state of virtue, [1059] and their acts are no longer meritorious. And whereas all moral virtues, infused or acquired, must preserve a medium between excess and defect, the theological virtues have no medium properly speaking, because we can neither believe too much in God, nor hope too much in Him, nor love Him too much. [1060]

to be continued...

Be ye perfect as your Heavenly Father is perfect.----Matt. 5:48 

More thoughts from observation then and now...

Monday, 6 August 2012 Repost

More on Perfection-some capital sins

Posted by Supertradmum

As per requests from some readers, I am briefly defining some of the sins and then will define some of the virtues from Garrigou-Lagrange.

Anger leads to violence...Bosch

I think most of us understand and have even heart this idea before from Aquinas: St. Thomas observes that the sins of the flesh are more shameful than those of the spirit, for they lower man to the level of the brute; but those of the spirit, such as pride, the only ones that exist in the devil, are more grave for they are more directly opposed to God and turn us more away from Him.(11)


And, this passage is a repetition, just as a reminder. According to St. Gregory and St. Thomas,(12) pride or arrogance is more than a capital sin; it is the root from which proceed especially four capital sins: vanity or vainglory, spiritual sloth or wicked sadness which embitters, envy, and anger. Vanity is the inordinate love of praise and honors. Spiritual sloth saddens the soul at the thought of the labor involved in sanctification, and at the thought of the spiritual good of good works because of the effort and abnegation they require. Envy inclines us to grow sad over another's good, in so far as it appears to oppose our own excellence. Anger, when it is not just indignation but a sin, is an inordinate movement of the soul which inclines us to repulse violently what displeases us; from it arise quarrels, insults, and abusive words. These capital vices, especially spiritual sloth, envy, and anger, engender a wicked sadness that weighs down the soul; they are quite the opposite of spiritual peace and joy, which are the fruits of charity.


Sadly, most people do not even consider some of these sins as sins. Sloth is a very common sin among the laity, causing people not to read, pray or work at their salvation.


Envy is also common and a basis for many of the "Occupy" movements we has seen since last Fall. Most societies are into the "politics of envy", which is easy to understand.


Sadly, however, especially in light of many events lately, anger as a capital sin, has become more and more common. In these times, some people feel like they have a right to be angry express that anger. Discipline with regard to being patient and not insulting seems to have disappeared.

Notice that all of these serious sins stop peace and joy.

I was on a train last week and a young woman across from me was on a cell phone. I could not ignore her conversations, nor could anyone else. She was unhappy about everything. I really felt sorry for her.

She had phoned several people about this and that and all the stories were negative and complaining.
This young woman will never be happy until she realizes that her anger, envy, and pride weigh her down and damage her judgement. She is in a negative spin about the entire world in which she lives. And, she is only about 23. How sad. But, sin has become a habit with her and she has no one to point out to her that her soul is heavy and not experiencing joy, peace and charity. Her words betray a habit of complaining, and we are warned against this time and again in the Scriptures. So many young people have been raised without any moral framework, and we must pray for her and all who have not the will nor the inclination to break out of negativity.

Capital sins are deadly and become habitual easily. If we are sinning in these areas, we must beg God to break through our complacency and show us the remedies. The remedies, beginning with self-knowledge, are repentance and grace to live the life of virtue.
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One cannot take a shortcut to heaven. One cannot skip stages of spiritual growth. Not to be arcane, Garrigou-Lagrange points out the consequences of the capital sins.

By the consequences of sin are generally understood the remnants of sin (reliquiae peccati), the evil inclinations left, so to speak, in our temperament even after sin has been forgiven, as concupiscence, which is a remnant of original sin, remains after baptism, like a wound in the course of healing. The consequences of the capital sins may also mean the other sins that spring from them. The capital sins are so called because they are like the head or the principle of many others. We are, first of all, inclined toward them, and by them in turn toward sins that are often more serious.

Thus vainglory or vanity engenders disobedience, boasting, hypocrisy, contention through rivalry, discord, love of novelties, and stubbornness. It is a vice that may lead to most lamentable falls and apostasy.

Spiritual sloth, disgust for spiritual things and for the work of sanctification, because of the effort it demands, is a vice directly opposed to the love of God and to the holy joy that results from it. Sloth engenders malice, rancor or bitterness toward our neighbor, pusillanimity in the face of duty to be accomplished, discouragement, spiritual torpor, forgetfulness of the precepts, seeking after forbidden things. Slipping downward on the slope of pride, vain­glory, and spiritual sloth, many have lost their vocation.

In the same way, envy or willful displeasure at the sight of another's good, as if it were an evil for us, engenders hatred, slander, calumny, joy at he misfortune of another, and sadness at his success.

Gluttony and sensuality also produce other vices and may lead to blindness of spirit, to hardness of heart, to attachment to the present life even to the loss of hope of eternal life, and to love of self even to hatred of God, and to final impenitence.

I have highlighted important points here. We need to make hard decisions to break away from sin and most of the capital sins are mortal. A good confessor can help.

To break away from such sins may mean changing one's lifestyle and even dropping some friends who lead one into sin.

May I add that calumny is not the same as slander. Calumny is lying about someone on purpose to cause that person harm. It is malicious. Slander is also malicious, but involves the spreading of perhaps true evil done by another. Gossip is usually involved in slander. A person who judges another and spreads negative information about another is committing slander.

A few others words have been defined in another post. One more is the phrase spiritual torpor. This is not quite the same thing as sloth, but can be connected. Here is a section which may help.

Sloth in general, pigritia, is a voluntary and culpable repugnance to work, to effort, and consequently a tendency to idleness, or at least to negligence, to pusillanimity,(2) which is opposed to generosity or magnanimity.
Sloth is not the languor or torpor in action which comes from poor health; it is an evil disposition of the will and of the sensible appetites, by which one fears and refuses effort, wishes to avoid all trouble, and seeks a dolce farniente. It has often been remarked that the slothful man is a parasite, who lives at the expense of others, as tranquil as a woodchuck when he is undisturbed in his idleness, and ill-humored when an effort is made to oblige him to work. This vice begins with unconcern and negligence in work, and manifests itself by a progressive dislike for all serious, physical and mental labor.
When idleness affects the accomplishment of the religious duties necessary to sanctification, it is called acedia.(3) It is an evil sadness: opposed to spiritual joy, which is the fruit of generosity in the love of God. Acedia is a disgust for spiritual things, a disgust which leads one to perform them negligently, to shorten them, or to omit them under vain pretexts. It is the cause of tepidity.
This sadness, which is radically opposed to that of contrition, depresses the soul and weighs it down because it does not react as it should. Then it reaches a voluntary disgust for spiritual things, because they demand too much effort and self-discipline. Whereas devotion, which is the promptness of the will in the service of God, lifts the soul up, spiritual sloth weighs down and crushes the soul and ends by causing it to find the yoke of the Lord unbearable and to flee the divine light, which reminds it of its duties. St. Augustine says: "Light which is so pleasant to pure eyes, becomes hateful to infirm eyes which can no longer bear it."
This depressing sadness, the result of negligence, and this disgust, which is at least indirectly voluntary, are quite different from the sensible or spiritual aridity which, in divine trials, is accompanied by true contrition for our sins, by fear of offending God, by a keen desire for perfection, by a need of solitude, of recollection, and of the prayer of simple gaze.

Sloth by Bosch

Torpor is a state which must be broken to grow and move away from sin. It can be depression from sinning.


One last long quotation, which will bring hope follows here:



Happily, contrary to what is true of the virtues, these vices or defects are not connected. One may have some without the others; several indeed are contradictory: for example, one cannot be avaricious and prodigal at one and the same time.

But we have to practice numerous virtues, forty or more, if we count all the virtues annexed to the principal ones. With the exception of justice, each stands like a summit between two contrary vices: the one by excess, such as temerity; the other by defect, such as cowardice.
Moreover, certain defects resemble certain virtues: for instance, pride is in some ways similar to magnanimity. It is important to have discretion or Christian prudence to discern clearly the virtue from the defect which in certain respects resembles it. Otherwise, false notes may be struck on the keyboard of the virtues: for example, pusillanimity may be confounded with humility, severity with justice, weakness with mercy.


This is why we cannot grow on our own. We must be in relationships. This is God's plan for us.


to be continued...

A Hierarchy of Virtues

The theological virtues help us practice the moral virtues. But, the Maritains point out that there is a hierarchy of virtue. Faith "attains God in obscurity, remaining as it were from a distance from Him in so far as Faith is belief in that which is not seen." Therefore, we live in Faith when we are not in union with God, do not perceive Him or do not experience being in His Presence.

Hope, as the CCC notes, "is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ's promises and relying not on our own strength, but on the help of the grace of the Holy Spirit."

Hope is, again, based on desires unfulfilled. We use hope to trust in God and not rely on ourselves but on God. 

Faith and hope form the basis of our walk in the Dark Nights of the Senses and Spirit. Once a person is purified, the virtue of love takes over the soul and mind. Here are the Maritains on this point:

"...charity attains god immediately in Himself, making an intimate union precisely with that which is concealed in Faith. And thus, although Faith regulates love and union with God in so far as it proposes the  object to the will: nevertheless, in virtue of the union by which love adheres immediately to God, the intelligence is moved by the affective experience of the soul to judge of divine things in a higher fashion than belongs to the obscurity of Faith..."

One cannot love but very imperfectly without the necessary purification of the senses and soul. Thus, those who have a hard time loving in truth have tried to love without the purgation of those faults which stand in the way of union. This is one reason why love must be purified in marriage, through sacrificial actions. 

But, the more one loves God, the more one wants to love Him and others, as love leads to greater understanding and forbearance. Then, discernment "kicks in". Only those who are orthodox and those who allow God to purify their imaginations, wills, intellect and senses can have true discernment of higher things, such as God's will.

If one is confused, go back to the posts on Divine Knowledge I did this year. Divine Knowledge comes from love. When one realizes the Indwelling of the Trinity, this love becomes a way of life. We shall finally, in heaven, in the Beatific Vision, have knowledge of God as He really is.

Answering Questions from Readers Today

Lord, teach me to be generous.

Teach me to serve you as you deserve;

to give and not to count the cost,

to fight and not to heed the wounds,

to toil and not to seek for rest,

to labor and not to ask for reward,

save that of knowing that I do your will. St. Ignatius 

Before beginning answering some questions from readers on detachment and humility, I have to say that this McDonald's in Springfield, IL, where I am for three weeks, is the worst Macs I have ever been in, worse than Valletta.

Cold burgers, cold fries, the staff cleans with bleach while people are eating and I am allergic to bleach, and the tables are dirty and full of crumbs.

Eiieueue. So part of my detachment is walking to this hole of a place and blogging for you all. I am smiling as I write this, as God uses every opportunity to teach me detachment.

OK, now to business.

Two people asked me questions about how to be detached regarding family, even one's spouse.

Yes, we are all called to detachment, not merely religious or priests. I shall try to explain better what it is as a necessary virtue for all of us.

First a prognosis...and some clarifications

Detachment does not mean that we do not love someone, of course, but it means that we love in Christ, for Christ and for the salvation of that person's soul. It means that we love without any expectations.

Love which is based on sentimentality, on the emotions, on manipulation, but on the will. If one is not willing to love through illness, poverty, even certain serious sins of the partner, one is not detached.

Detachment means that one is free to love.

Examples: I can live with the same peace in abject poverty as in luxury, as I am detached from things.
I am not attached sentimentally to anything, although it has been difficult to get to this point.

People who lost everything in Katrina understand this virtue. What is important are not things. Things are there to use, not covet. When one takes pride in things, one is not detached.

This is clear, but what about detachment in relationships?

Detachment brings about the highest form of love, love for the sake of the other person and not for one's own comfort or needs.

Most families have become idols for those in America, who put family above religion, above, even, the Ten Commandments.

I know a man who fell away from the Church because all the rest of his family met for breakfast every Sunday morning for the entire time Masses were offered. He refused to say no to their unrealistic desires. He would not, then, say no to other unrealistic demands and let himself be manipulated by his siblings. He has not gone back to Catholicism and is getting closer to death.

Another couple who were brought to my attention for prayer a while ago use contraceptives, no allowing God to bring life into their marriage. They are both Catholics, but have put their own comfort and supposed needs before the law of God.

These three people lack detachment, the ability to love family in Christ, putting Christ first, and not their own desires.

In marriage, one must move from romantic love to real sacrificial love. God gives most of us opportunities to do this. One must move to complete unselfishness, without any expectations of return. One must love in the will.

True love from God is in the will, not in feelings or attachments. Those of us who have experienced this true love know that it is possible with God's grace to love freely, peacefully, happily in holy indifference.

Indifference does not mean one does not care. Holy indifference means that one can let go of the past, and the future and live wholly in the present moment.

Is it hard to understand Christ's answer to Mary at the Wedding Feast of Cana? He called her Woman as she represented not merely His Mother, but the Woman who brought the Savior of mankind into the world. If Mary did not have holy detachment, she would not have been able to let Christ go into the world, not seeing Him, knowing that He would suffer. She started His three years of ministry. This event of the changing of the water into wine marked the sign of Mary's complete detachment from Her Son.

She loves Him, more than any human being can love Christ, but she is willing at this point in the Gospel to give Him to the world.

God called Joseph to die before Christ' public work began--and this was a necessity to protect both Mary and Christ from misunderstandings regarding His real Father, God. Joseph had to accept going to Hades and waiting for the Harrowing of Hell, which was accomplished after Christ's Death on the Cross.

Joseph had to be detached in his relationship with Mary, not having normal married relations, which God had called him to give up in choosing him to be Mary's protector. We call this a "Josephite Marriage" and one can read other posts on this.

If a married couple really has trouble understanding this, I suggest they go through the Thirty Day Spiritual Exercises from St. Ignatius. I did this a long time ago and this retreat helped me understand and then try to appropriate detachment.

As to our children. we must not see them ever as created in our own image and likeness, but in the image and likeness of God.

I believe totally that one reason for the lack of vocations is an over-possesiveness of parents who do not want to lose contact with their children. Selfish parents can stand in the way of a true vocation.

I know that giving one's son or daughter to God is a real sacrifice for some. Look at my own life. My son does not and never has belonged to me. I was loaned him for awhile to try and form his in God's image and likeness, not mine. At the right time, God called him from the house and I am fare ortunate if I see him once every sixteen months or more. Such is the sacrifice we must all make for our children.

Detachment is not just a call for nuns, sisters, priests, monks. It is a call for all of us. One cannot love in true charity, in true Christlike love without putting to death attachments to the physical as well as the spiritual life.

Here is St. Ignatius himself on detachment:

In everyday life, then, we must hold ourselves in balance before all created gifts insofar as we have a choice and are not bound by some responsibility. We should not fix our desires on health or sickness, wealth or poverty, success or failure, a long life or a short one. For everything has the potential of calling forth in us a more loving response to our life forever with God.

Our only desire and our one choice should be this: I want and I choose what better leads to God’s deepening life in me.

Basically, I have a rule about things, and then I shall comment more on a rule about relationships.

First of all, if a thing does not lead me directly to God, I do not want it or need it. I use what brings life, not death, to the soul.

My new little mobile chapel is not for me, but for the coming future, for those who will not have churches in their areas when the times come when priests become scarce. I do not need this chapel and am very detached from all the things. I can pray just as well in an empty room, but the chapel is not for me.

I have packed away most things given and have now a bare minimum in the room. Simplicity is best, and less is more.

If I have clothes which I have not used in one year, I give them away. I only have things in storage by an accident of history, as the person who was supposed to facilitate the sending of those things to Europe did not do so, after I was already there.

When I can find someone to help me go through the things, most, if not all, will be given away. I have not been able to get help. I have to even be detached from this fact.

Second point, one must be detached from one's own self. I am sharing something personal to underscore this point. Daily, I am in excruciating pain in my lower back, side and even upper back. Some days I cannot even hardly dress myself. I have problems picking these up off the floor and sometimes I cannot eat for the pain.

But, my body does not belong to me. It belongs to God. And, God has has allowed this pain. I accept this in complete detachment, not able to get the help I need for avoiding this. I accept this situation in complete detachment. When I was in Europe and able to walk daily for miles and lived in places without steps, I did not experience this. But, now, God is allowing this for His Glory, not mine. Detachment for wanting to do things, wanting to be strong and whole allows me to be peaceful.

Third, detachment from family members means this. That one love God first, with one's whole heart, whole soul, whole mind, whole will. One can decide to become detached, but one must also beg God for the grace.

Be prepared, for when one asks for the grace of detachment, God takes one seriously and begins to take away things, people, places.

People, including family members, are gifts in our lives, not possessions. The primary love a husband should have for his wife is that of a brother in Christ. He must ask himself the question, "Do my actions bring my wife and children closer to heaven or not? The same is true of the wife. She must order her day so that she is bringing her husband and children closer to God.

When I was raising my son, his salvation was daily in my mind. I did not want to be in the position of the woman who was severely corrected by St. Padre Pio. Remember, he refused to hear the confession of this woman who had not really repented of her sins in her heart. He said to her and I paraphrase, "I refuse to hear your confession. Your son is in hell because of you."

Detachment prevents this type of sin and selfishness.

Garrigou-Lagrange stresses that we are all called to this type of holiness. The religious life makes it easier in one sense, but not in others. Most lay people would not want the daily disciplined order which is demanded in the religious life.

Fourth point and last for today. Detachment is only possible when one loves God first. Once a person has made God the center of one's life can one experience true holy indifference. One of the holiest lay person I know is a man who is completely detachment from his own needs and concentrates on the real physical and spiritual needs of his wife and children. He has a servant heart. He inspires me.

Pray this prayer from St. Ignatius, and you will find detachment. Feel free to ask questions in the com-box.

Take Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. Thou hast given all to me. To Thee, O lord, I return it. All is Thine, dispose of it wholly according to Thy will. Give me Thy love and thy grace, for this is sufficient for me.

God has asked me to give up family, friends, even my beloved country and continent of Europe. He has asked me to give up health, even the normal comforts most people have in life, such as their own room, their own bed, (I sleep on a floor), and other mod cons. At this point, I only ask for His love and His grace. All I have it God's, including STS. This does not mean that I do not love him, but that I love God and God's plan for him more. I love God and His plan for me more than my own life.

I suppose being in Illinois for the next three weeks is part of this. I was sharing yesterday with two people that I lived in England for a very long time, and the man said, "What punishment is this, what did you do to deserve being stuck here in Illinois?"

Punishment, indeed, but  I laughed. I am detached. Is there suffering with detachment? You betcha, but the more one practices this, the more joy comes to surround one. Do you not think that this virtue will be absolutely necessary in the tribulation to come?

In a direct answer to one person in the com-box, what happens when the other person in the marriage can no longer support you in any way? One still loves, in detachment.

Today's Response from The Office of Readings-Waiting

From the altar of God, I heard the voices of those who had been killed, saying: Why do you not avenge our blood? And they received this answer from the Lord: Wait a little longer, until the total number of your brothers and sisters has been reached, alleluia.

Martyrs of the Dominican Order

They were given a white robe and told: Wait a little longer, until the total number of your brothers and sisters has been reached, alleluia.


If you, Dear Readers, are not taking advantage of the graces of daily Mass, which some of us desire to attend but cannot, you are passing up a higher place in heaven. The same is true for every hour spent before Adoration.


Passing up chances for grace is a sin of omission and time-wasting. Too many Catholics live in the presumption that they will be saved and go to heaven. We can never be sure of our salvation until we die.

Claretian Martyrs

Last week, I noted some passages from Spe Salvi, and this week I return to Garrigou-Lagrange on hope and predestination. Some people caught in pride, fall back and forth between presumption and discouragement. Here is the Dominican on this point.

Since we have spoken of the spirit of faith, it is fitting that we
consider what hope in God, or confidence in Him, should be in proficients, and that we state precisely what must be understood by the certitude of hope, which is based on that of faith and has a character sui generis which it is important to note.

Infused hope, no less than faith, is necessary to salvation and perfection. Moreover, to have a generous interior life, it is not sufficient to hope in God weakly and intermittently, as so many Christians do. His often obscure and occasionally disconcerting good pleasure must be loved, accepted with a spirit of filial submission, and the divine help awaited with a firm, humble, and persevering confidence.

Some of the many Jesuit martyrs below...

DEFECTS TO BE AVOIDED

In connection with this virtue, we should avoid two contrary defects: presumption and discouragement. By noting them at the beginning of our discussion, we may see more clearly the true nature of hope, which rises like a summit between these opposing deviations.

There are two kinds of presumption: either man relies excessively on his own powers, like the Pelagians, not asking as much as he should for the help of God, not recalling sufficiently the necessity of grace for every salutary act; or, on the other hand, he expects from the divine mercy what God cannot grant: for example, pardon without true repentance, or eternal life without any effort to merit it. These two forms of presumption are mutually contradictory, since the first presumes on our strength, whereas the second expects from God what He has in no way promised.

Moreover, when trial and contradiction come, the presumptuous fall into the opposite defect, discouragement, as if the difficult good (bonum arduum), which is the object of hope, becomes inaccessible. Discouragement might lead to spiritual sloth, to acedia, which makes a man judge the work of sanctification too difficult and turns him away from every effort in this direction. He might thus even fall into despair. Many souls oscillate thus between presumption and discouragement, and never succeed in arriving, at least practically, at a true notion of Christian hope and in living by it as they should.

THE TRUE NATURE OF CHRISTIAN HOPE

Less is said about the virtue of hope than about faith and charity. Yet hope is of great importance. Most certainly Christian hope, as an infused and theological virtue, is essentially supernatural, and consequently immensely surpasses the natural desire to be happy and also a natural knowledge of the divine goodness.

By infused hope we tend toward eternal life, toward supernatural beatitude, which is nothing less than the possession of God: seeing God immediately as He sees Himself, loving Him as He loves Himself. We tend toward Him, relying on the divine help which He has promised us. The formal motive of hope is not our effort, it is God our Helper (Deus auxiliator et auxilians), according to His mercy, His promises, His omnipotence.(1)

Thus we desire God for ourselves, but first for Himself; for He is the last End of the act of hope, which should, moreover, be vivified by charity: (2) in other words, by hope, we desire God, our last End, not by subordinating Him to ourselves, like the food necessary to our subsistence, but by subordinating ourselves to Him. Thus it is evident, in contradistinction to the teaching of the quietists, that hope, although inferior to charity, contains nothing inordinate. It is a lofty virtue, though not the greatest of all.

Since, in fact, among the moral virtues, acquired magnanimity, and especially infused magnanimity, has a high place, so far as it makes us tend to great things (as we see in the founders of religious orders, in their works and struggles); with even greater reason, infused hope is a lofty virtue that makes us tend not only toward great things, but also toward God Himself to be possessed for eternity. This truth is emphasized by the fact that hope does not make us desire only an inferior degree of supernatural beatitude, but eternal life itself without fixing the degree. Indeed it leads us to advance always more generously toward God by giving us a greater desire for Him. Three Ages of the Interior Life

Generosity is key.

To be continued this week...

See also this...http://www.speroforum.com/a/COAKSGQWVV7/75602-Coptic-Church-recognizes-sainthood-of-martyrs#.VTUEhyFViko