These Seven Capital Virtues do not correspond to the Seven Heavenly Virtues, the latter having been derived by combining the Cardinal and the Theological Virtues. Purity, abstinence, knowledge, honesty, wisdomĬompassion, Satisfaction, loyalty, integrity Practicing them is said to protect one against temptation from the Seven Deadly Sins. The enormous popularity of this work in the Middle Ages helped to spread the concept of holy virtue throughout Europe.Īfter Pope Gregory I released his list of Seven Deadly (Capital) Sins in AD 590, the Seven Capital Virtues became identified as chastity, temperance, charity, diligence, patience, kindness, and humility. Written by Aurelius Clemens Prudentius, a Christian governor who died around AD 410, it entails the battle between good virtues and evil vices. Seven Capital Virtues and the Seven Capital Sins Ī list of the "Seven Capital Virtues," which are also sometimes referred to as simply the Seven Virtues, and which oppose the Seven Capital Sins appeared later in an epic poem titled Psychomachia, or Battle/Contest of the Soul. The three Theological virtues are: Faith, Hope and Charity. Now these supernatural principles are nothing else than the theological virtues." Since, therefore, merely natural principles of human action are inadequate to a supernatural end, it is necessary that man be endowed with supernatural powers to enable him to attain his final destiny. The happiness, however, of which man is capable is twofold, namely, natural, which is attainable by man's natural powers, and supernatural, which exceeds the capacity of unaided human nature. "All virtues have as their final scope to dispose man to acts conducive to his true happiness. The traditional understanding of the differences in the natures of Cardinal and Theological virtues, is that the latter are not fully accessible to humans in their natural state without assistance from God. The moral virtues direct the person to aim at a good end, but to ensure that the person makes the right choices about the means to a good end, one needs practical wisdom. The person must aim at a good end and also make a right choice about the means to that end. This is frequently termed "the Unity of the Virtues." Aquinas also argued that it not only matters what a person does but how the person does it. Aquinas found an interconnection of practical wisdom ( prudentia) and moral virtue. Philosophers recognized the interrelatedness of the virtues such that courage without prudence risks becoming mere foolhardiness. Related to temperance are the virtues of conscience, humility, and meekness. Temperance is the virtue which moderates in accordance with reason the desires and pleasures of the sensuous appetite.Patience and perseverance are virtues related to fortitude. Fortitude which Thomas Aquinas ranks third after prudence and justice and equates with brave endurance.Connected to justice are the virtues of religion, piety, and gratitude.
Justice is the virtue which regulates man in his dealings with others.It is called the Auriga virtutum (the charioteer of the virtues) as it guides the other virtues. Prudence from prudentia (meaning "seeing ahead, sagacity") is the ability to govern and discipline oneself by the use of reason.The cardinal virtues are prudence, justice, fortitude, and temperance. Immanuel Kant said, "Virtue is the moral strength of the will in obeying the dictates of duty". The moral virtues are attitudes, and good habits that govern one's actions, passions, and conduct according to reason and are acquired by human effort. Wisdom 8:7 states that the fruits of Wisdom "… are virtues For she teaches moderation and prudence, justice and fortitude, and nothing in life is more useful for men than these." The Book of Wisdom is one of the seven Sapiential Books included in the Septuagint. The Greek philosophers Aristotle and Plato, regarded Temperance, wisdom, justice, and courage as the four most desirable character traits.
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