In Christian history, the seven heavenly virtues combine the four cardinal virtues of prudence, justice, temperance, and fortitude with the three theological virtues of faith, hope, and charity.
The seven capital virtues, also known as seven lively virtues, contrary or remedial virtues, are those opposite to the seven deadly sins. They are often enumerated as chastity, temperance, charity, diligence, kindness, patience, and humility.
Seven heavenly virtues
Cardinal virtues
The term "cardinal virtues" (virtutes cardinales) was first used by the 4th-century theologian Ambrose, who defined the four virtues as "temperance, justice, prudence, and fortitude". These were also named as cardinal virtues by Augustine of Hippo, and were subsequently adopted by the Catholic Church. They are described as "human virtues" in the Catholic Catechism.
Prior to Ambrose, these four qualities were identified by the Greek philosopher Plato as the necessary character traits of a good man, and were discussed by other ancient authors such as Cicero. They can also be found in the Old Testament Book of Wisdom, which states that wisdom "teaches moderation and prudence, righteousness and fortitude, and nothing in life is more useful than these."
Theological virtues
The theological virtues are those named by St. Paul in 1 Corinthians 13: "And now faith, hope, and love abide, these three; and the greatest of these is love." The third virtue is also commonly referred to as "charity", as this is how the influential King James Bible translated the Greek word agape.
The traditional understanding of the difference between cardinal and theological virtues is that the latter are not fully accessible to humans in their natural state without assistance from God.Thomas Aquinas believed that while the cardinal virtues could be formed through habitual practice, the theological virtues could only be practised by divine grace.
Seven capital virtues
The seven capital virtues or seven lively virtues (also known as the contrary or remedial virtues) are those thought to stand in opposition to the seven capital vices (or deadly sins).
Prudentius, writing in the 5th century, was the first author to allegorically represent Christian morality as a struggle between seven sins and seven virtues. His poem Psychomachia depicts a battle between female personifications of virtues and vices, with each virtue confronting and defeating a particular vice. However, Prudentius did not base his allegory on the cardinal and theological virtues, nor did he use the traditional list of capital vices. The combatants in the Psychomachia are as follows:
| Virtue | Latin | Sin | Latin |
|---|---|---|---|
| Chastity | Pudicitia | Lust | Sodomita Libido |
| Faith | Fides | Idolatry | Veterum Cultura Deorum |
| Good Works | Operatio | Avarice | Avaritia |
| Concordia | Discordia | ||
| Sobriety | Sobrietas | Indulgence | Luxuria |
| Patience | Patientia | Wrath | Ira |
| Humility | Mens Humilis | Pride | Superbia |
The success of this work popularised the concept of capital virtues among medieval authors. In AD 590, the seven capital vices were revised by Pope Gregory I, which led to the creation of new lists of corresponding capital virtues. In modern times, the capital virtues are commonly identified as the following:
| Virtue | Latin | Sin | Latin |
|---|---|---|---|
| Chastity | Castitas | Lust | Luxuria |
| Temperance | Temperantia | Gluttony | Gula |
| Charity | Caritas | Greed | Avaritia |
| Diligence | Diligentia | Sloth | Acedia |
| Kindness | Humanitas | Envy | Invidia |
| Patience | Patientia | Wrath | Ira |
| Humility | Humilitas | Pride | Superbia |
Although some medieval authors attempted to contrast the capital vices with the heavenly virtues, such efforts were rare. According to historian István P. Bejczy, "the capital vices are more often contrasted with the remedial or contrary virtues in medieval moral literature than with the principal virtues, while the principal virtues are frequently accompanied by a set of mirroring vices rather than by the seven deadly sins".
See also
- Holy obedience – Concept in Christian theology
- Aristotle's list of virtues
- Cardinal and Theological Virtues, painting by Raphael
References
- Bejczy, István P. (2011). The Cardinal Virtues in the Middle Ages. Boston: Brill. p. 12. ISBN 978-9004210141.
- Just, Arthur A., ed. (2003). Luke. Ancient Christian Commentary on Scripture. InterVarsity Press. p. 104. ISBN 978-0-8308-1488-6.
- "Catechism of the Catholic Church 3.1.1.7" (2nd ed.). St. Charles Borromeo Catholic Church.
- Wisdom of Solomon 8:7
- 1 Corinthians 13:13
- Waldron, Martin Augustine (1912). "Virtue". Catholic Encyclopedia. Robert Appleton Company.
- Marbaniang, Domenic (May 2019). "Theology and Ethics: An Introduction". Revive. 12 (5): 6.
- Bejczy 2011, p. 225.
- Wieland, Gernot (1986). "Aldhelm's 'De Octo Vitiis Princip Alibus' and Prudentius' 'Psychomachia'". Medium Aevum. 55 (1): 85–86. doi:10.2307/43628952. JSTOR 43628952.
- Young, S. "From the desert to the university: Parisian theologians and the seven deadly sins". Scholarly Community at the Early University of Paris: Theologians, Education and Society. Cambridge University Press. pp. 168–207.
- Siker, Jeffrey S. (2015). Jesus, Sin, and Perfection in Early Christianity. Cambridge University Press. p. 46. ISBN 978-1-107-10541-6.
- Bejczy 2011, pp. 228–229.
- Bejczy 2011, p. 233.
In Christian history the seven heavenly virtues combine the four cardinal virtues of prudence justice temperance and fortitude with the three theological virtues of faith hope and charity The seven capital virtues also known as seven lively virtues contrary or remedial virtues are those opposite to the seven deadly sins They are often enumerated as chastity temperance charity diligence kindness patience and humility Seven heavenly virtuesCardinal virtues The term cardinal virtues virtutes cardinales was first used by the 4th century theologian Ambrose who defined the four virtues as temperance justice prudence and fortitude These were also named as cardinal virtues by Augustine of Hippo and were subsequently adopted by the Catholic Church They are described as human virtues in the Catholic Catechism Prior to Ambrose these four qualities were identified by the Greek philosopher Plato as the necessary character traits of a good man and were discussed by other ancient authors such as Cicero They can also be found in the Old Testament Book of Wisdom which states that wisdom teaches moderation and prudence righteousness and fortitude and nothing in life is more useful than these Theological virtues The theological virtues are those named by St Paul in 1 Corinthians 13 And now faith hope and love abide these three and the greatest of these is love The third virtue is also commonly referred to as charity as this is how the influential King James Bible translated the Greek word agape The traditional understanding of the difference between cardinal and theological virtues is that the latter are not fully accessible to humans in their natural state without assistance from God Thomas Aquinas believed that while the cardinal virtues could be formed through habitual practice the theological virtues could only be practised by divine grace Seven capital virtuesThe seven capital virtues or seven lively virtues also known as the contrary or remedial virtues are those thought to stand in opposition to the seven capital vices or deadly sins Prudentius writing in the 5th century was the first author to allegorically represent Christian morality as a struggle between seven sins and seven virtues His poem Psychomachia depicts a battle between female personifications of virtues and vices with each virtue confronting and defeating a particular vice However Prudentius did not base his allegory on the cardinal and theological virtues nor did he use the traditional list of capital vices The combatants in the Psychomachia are as follows Virtue Latin Sin LatinChastity Pudicitia Lust Sodomita LibidoFaith Fides Idolatry Veterum Cultura DeorumGood Works Operatio Avarice AvaritiaConcordia DiscordiaSobriety Sobrietas Indulgence LuxuriaPatience Patientia Wrath IraHumility Mens Humilis Pride Superbia The success of this work popularised the concept of capital virtues among medieval authors In AD 590 the seven capital vices were revised by Pope Gregory I which led to the creation of new lists of corresponding capital virtues In modern times the capital virtues are commonly identified as the following Virtue Latin Sin LatinChastity Castitas Lust LuxuriaTemperance Temperantia Gluttony GulaCharity Caritas Greed AvaritiaDiligence Diligentia Sloth AcediaKindness Humanitas Envy InvidiaPatience Patientia Wrath IraHumility Humilitas Pride Superbia Although some medieval authors attempted to contrast the capital vices with the heavenly virtues such efforts were rare According to historian Istvan P Bejczy the capital vices are more often contrasted with the remedial or contrary virtues in medieval moral literature than with the principal virtues while the principal virtues are frequently accompanied by a set of mirroring vices rather than by the seven deadly sins See alsoHoly obedience Concept in Christian theology Aristotle s list of virtues Cardinal and Theological Virtues painting by RaphaelReferencesWikimedia Commons has media related to The Seven Virtues Bejczy Istvan P 2011 The Cardinal Virtues in the Middle Ages Boston Brill p 12 ISBN 978 9004210141 Just Arthur A ed 2003 Luke Ancient Christian Commentary on Scripture InterVarsity Press p 104 ISBN 978 0 8308 1488 6 Catechism of the Catholic Church 3 1 1 7 2nd ed St Charles Borromeo Catholic Church Wisdom of Solomon 8 7 1 Corinthians 13 13 Waldron Martin Augustine 1912 Virtue Catholic Encyclopedia Robert Appleton Company Marbaniang Domenic May 2019 Theology and Ethics An Introduction Revive 12 5 6 Bejczy 2011 p 225 Wieland Gernot 1986 Aldhelm s De Octo Vitiis Princip Alibus and Prudentius Psychomachia Medium Aevum 55 1 85 86 doi 10 2307 43628952 JSTOR 43628952 Young S From the desert to the university Parisian theologians and the seven deadly sins Scholarly Community at the Early University of Paris Theologians Education and Society Cambridge University Press pp 168 207 Siker Jeffrey S 2015 Jesus Sin and Perfection in Early Christianity Cambridge University Press p 46 ISBN 978 1 107 10541 6 Bejczy 2011 pp 228 229 Bejczy 2011 p 233
