FAUSTO GOMEZ OP
The universal human longing for true happiness is directed and strengthened by a virtuous life. After all, happiness consists in the practice of virtues that entails the good use of freedom (St. Thomas Aquinas). Truly, the purpose of ethics is “to make people good, that is, virtuous” (P. Kreeft). Hereafter, we speak mainly of moral virtues.
Why is virtue very important in life? Because virtue is a kind of excellence of the soul, a basic trait of character, and a positive moral attitude. In traditional ethics and theology, virtue is defined as a good operative habit: the quality of goodness distinguishes virtues (good attitudes) from vices (evil attitudes). Virtue is a habit, that is, a firm quality that disposes the person’s potencies towards good. Virtue is an operative habit, that is, it inclines a person to act in a manner that is pleasant, prompt and easy.
While virtue enhances vision, vice darkens and finally blinds (G. Meilaender). Virtues are intrinsic principles of good deeds. They are embedded in the potencies of the person (intellect, will, sense appetite) who possesses them. Virtues are “successes in self-realization” (C. van der Poel), qualities that make persons “flourishing human beings.” Indeed, virtue attracts and fascinates (Spinoza).
In every virtue, the human person says “yes to all that is good” (B. Haring). Every virtue is a mediation of love, which is the foundation, the form and the goal of all virtues. Virtues are vivified, perfected by love. Thus, virtues incline us firmly to deeper love and communion with God, neighbor and creation.
Lao Tzu writes:
I am kind to the kind,
I am also kind to the unkind,
for virtue is kind.
I am faithful to the faithful,
I am also faithful to the unfaithful,
For virtue is faithful.
According to origin, virtues are distinguished into acquired virtues (by persevering personal efforts, by repetition of similar acts) and infused virtues (given by God with divine grace and the Gifts of the Holy Spirit). The human virtues are “purified and elevated by divine grace” (CCC 1810).
Acquired human virtues put order in our personal moral, social and spiritual life. The acquired virtues are the intellectual and moral virtues that perfect the human person in such a way that he or she may walk properly according to the natural light of reason. The intellectual virtues (understanding, science, wisdom and prudence) incline us strongly to know and understand and judge well, but not necessarily to be good persons. On the other hand, the moral virtues (the cardinal virtues and many others) make human actions good and also the persons who perform them.
The moral virtues rectify the whole ethical life of the person who possesses them by putting order in the intellect (prudence), in the will (justice) and in the sense appetite (courage and temperance). Since the time of Aristotle, the most important acquired moral virtues are the cardinal virtues of prudence (intellectual and moral virtue), justice, courage and temperance. Virtues are connected among themselves: there can be no true prudence without the other three moral virtues, and, vice versa: no moral virtues without prudence. Prudence is the main rational and ethical guide of human life (cf. CCC 1805-1811).
A word on the infused supernatural habits. These perfect the human person in such a way that he or she may walk properly according to the light of reason and, especially, the light of faith, and with God’s grace and love. The infused habits are: grace (entitative habit), the theological virtues (faith, hope and charity, operative habits), the moral virtues (same acquired natural virtues elevated with grace to the supernatural order), and the Seven Gifts of the Holy Spirit that perfect the main seven virtues of Christian life, that is, the three theological and the four cardinal virtues. A true Christian, Sr. Thomas tells us, is one who practices the seven virtues.
What are the most important moral virtues today? Justice and love continue to be the most significant virtues. In a world of injustice, there is a continuing need of justice, which inclines us to give to each person his/her due, that is, fundamentally his/her rights. Justice, in turn, needs the virtue of love to become even a just justice. In a world of selfishness, pride and hatred, there is a great need of love. Love means to give to another person not only what is his or hers, but also of what is “ours.” The greatest virtue in human and Christian ethics is love or charity: as philia (“I am happy that you exist”), as agape (“I am ready to give my life for you”). Love is expressed, in particular, in solidarity with the poor, the sick, the abandoned, the unhappy and the disadvantaged in our families, communities and societies.
For Christians, as St. Ambrose says: “To speak of virtue is to speak of Christ,” who is the Virtuous One. And to speak of Christ is to speak, above all, of charity as love of God and neighbor – as agape -, which is the “form” of all virtues: “Over all these virtues [mercy, kindness, humility, meekness, patience, forgiveness] put on love, which binds the rest together and makes them perfect” (Col 3:14).
May virtue be taught? In a way, yes! How? By teaching verbally and practically the qualities that make a person “good.” In truth, only the just man or woman knows what justice is; only the Good Samaritan knows what genuine merciful love of neighbor is. Philosophers and theologians have repeated that the best way to define virtue is by pointing to a virtuous person, a person who is honest, kind, compassionate, humble and prayerful – a good person.
Is it hard to acquire and practice virtues? Not so hard, if the person is guided by significant others, and cooperates with God’s grace, which is available to all. Let me add that usually God does not grant dole-outs but seeds to be watered and nurtured by us.
To love virtues is easy, but to practice them takes a little longer! Ethically speaking, the truly virtuous person is not born, but made! A person is made virtuous by performing over and over good acts, which form good habits, that is, virtues that form a good character. One acquires the virtue of compassion by performing repeatedly compassionate acts.
Indeed, to be or become virtuous is not that hard. Samuel Smiles tells us in a simply and beautiful poem that to be virtuous is not that difficult:
Sow a thought and you will reap an act.
Sow an act and you will reap a habit.
Sow a habit and you will reap a character.
Sow a character and you will reap a destiny.
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