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naraburns  nihil supernum  1yr ago (text post)   34907 thread views

Culture War Roundup for the week of March 13, 2023

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IIRC aquinas believed that it was derived from human nature

Okay, this needs clarification. What we are talking about here are the three Theological Virtues - Faith, Hope, Charity/Love - and the Four Cardinal Virtues - Prudence, Justice, Temperance, and Fortitude. The three theological virtues are only known by divine revelation and the grace of God. The four cardinal virtues arise out of natural law/human nature and can be held by anyone, including pagans.

Hit me up, Tommy A:

Summa Theologiae > First Part of the Second Part > Question 61

Question 61. The cardinal virtues

  1. Should the moral virtues be called cardinal or principal virtues?

  2. Their number

  3. Which are they?

  4. Do they differ from one another?

  5. Are they fittingly divided into social, perfecting, perfect, and exemplar virtues?

Taking an excerpt from Article 1:

I answer that, When we speak of virtue simply, we are understood to speak of human virtue. Now human virtue, as stated above (I-II:56:3), is one that answers to the perfect idea of virtue, which requires rectitude of the appetite: for such like virtue not only confers the faculty of doing well, but also causes the good deed done. On the other hand, the name virtue is applied to one that answers imperfectly to the idea of virtue, and does not require rectitude of the appetite: because it merely confers the faculty of doing well without causing the good deed to be done. Now it is evident that the perfect is principal as compared to the imperfect: and so those virtues which imply rectitude of the appetite are called principal virtues. Such are the moral virtues, and prudence alone, of the intellectual virtues, for it is also something of a moral virtue, as was clearly shown above (I-II:57:4). Consequently, those virtues which are called principal or cardinal are fittingly placed among the moral virtues.

From a different question about the moral and intellectual virtues:

Reply to Objection 3. Faith, hope, and charity are superhuman virtues: for they are virtues of man as sharing in the grace of God.

And then another one about the theological virtues:

Article 2. Whether the theological virtues are distinct from the intellectual and moral virtues?

Objection 1. It would seem that the theological virtues are not distinct from the moral and intellectual virtues. For the theological virtues, if they be in a human soul, must needs perfect it, either as to the intellective, or as to the appetitive part. Now the virtues which perfect the intellective part are called intellectual; and the virtues which perfect the appetitive part, are called moral. Therefore, the theological virtues are not distinct from the moral and intellectual virtues.

Objection 2. Further, the theological virtues are those which direct us to God. Now, among the intellectual virtues there is one which directs us to God: this is wisdom, which is about Divine things, since it considers the highest cause. Therefore the theological virtues are not distinct from the intellectual virtues.

Objection 3. Further, Augustine (De Moribus Eccl. xv) shows how the four cardinal virtues are the "order of love." Now love is charity, which is a theological virtue. Therefore the moral virtues are not distinct from the theological.

On the contrary, That which is above man's nature is distinct from that which is according to his nature. But the theological virtues are above man's nature; while the intellectual and moral virtues are in proportion to his nature, as clearly shown above (I-II:58:3). Therefore they are distinct from one another.

I answer that, As stated above (I-II:54:2 ad 1), habits are specifically distinct from one another in respect of the formal difference of their objects. Now the object of the theological virtues is God Himself, Who is the last end of all, as surpassing the knowledge of our reason. On the other hand, the object of the intellectual and moral virtues is something comprehensible to human reason. Wherefore the theological virtues are specifically distinct from the moral and intellectual virtues.

Reply to Objection 1. The intellectual and moral virtues perfect man's intellect and appetite according to the capacity of human nature; the theological virtues, supernaturally.

Reply to Objection 2. The wisdom which the Philosopher (Ethic. vi, 3,7) reckons as an intellectual virtue, considers Divine things so far as they are open to the research of human reason. Theological virtue, on the other hand, is about those same things so far as they surpass human reason.

Reply to Objection 3. Though charity is love, yet love is not always charity. When, then, it is stated that every virtue is the order of love, this can be understood either of love in the general sense, or of the love of charity. If it be understood of love, commonly so called, then each virtue is stated to be the order of love, in so far as each cardinal virtue requires ordinate emotions; and love is the root and cause of every emotion, as stated above (I-II:27:4; I-II:28:6 ad 2; I-II:41:2 ad 1). If, however, it be understood of the love of charity, it does not mean that every other virtue is charity essentially: but that all other virtues depend on charity in some way, as we shall show further on (Question 65, Articles 2 and 5; II-II:23:7).

I was also thinking about quaestio 90 and following of the first part of the second part.

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