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Are there four cardinal virtues?

Virtue is rational good


Consideration of reason
One principle virtue prudence
And rational order
In the matter of actions justice
Passion can impel to something contrary to reason so passion must be tempered
Temperance comes from holding back what reason dictates
Man must put his foot down there where reason places him fortitude
Do the four cardinal virtues differ?
Some people consider them to be certain general conditions of the human mind which are found in all virtues
Therefore prudence is a certain correctness of discernment in any acts or matters
Justice is a certain rectitude of mind hereby a man does what he ought to do
Temperance is a disposition of the mind which sets bounds to all manner of passions of actions
Fortitude is a disposition of the soul where it is strengthened in what is according to reason against all manner of
assaults of passion
The fact it is a virtue is a direction towards good
Once it is a habit and a virtue it is moral
Others understand the four virtues as being determined to special matters
So every virtue which producers that goodness which lies in the consideration of reason is prudence
Every virtue which producers that goodness which consists in what is due and right in action is justice
Every virtue which restrains and represses passions is temperance
Every virtues which producers a firmness of the soul against all manner of sufferings is fortitude
According to this, the virtues are different habits distinct from another
Are there any theological virtues?
By virtue, man is set in his way of happiness
Two types of happiness one proportionate to human nature where he can arrive by the principles of his own nature,
and happiness exceeding the nature of man which he can arrive only by a divine virtue involving certain participation in
the Deity according to Christ partakers of the divine nature
This is a theological virtue as God is their object, directed to God, and it is only by divine revelation in Holy Scripture that
such virtues are taught
Are theological virtues distinct from virtues intellectual and moral?
God transcends the knowledge of reason, whereas the object of the intellectual and moral virtues is something that can
be comprehended by human reason
Intellectual and moral virtues perfect the intellect and appetite of man according to the capacity of human nature, but
the theological virtues supernaturally.
Are faith, hope and charity fitly assigned as the theological virtues?
Theological virtues set man in the way of supernatural happiness as he is directed to his connatural end by a natural
inclination
This direction is worked out in two ways by way of reason or intellect as that power holds in its knowledge the general
principles of rational procedure, theoretical and practical, known by the light of nature by the rectitude of the will
naturally tending to rational good
Both these agencies fall short of the order of supernatural good, so for both of them some supernatural addition was
necessary to direct him to a supernatural end
On the side of intellect, man receives the addition of certain supernatural principles which are perceive by divine light
these are objects of belief with which faith is conversant. Secondly, there is the will which is directed to the supernatural
end both by way of affective movement directed thereto as to a point possible to gain, and this movement belongs to
hope, and by way of a certain spiritual union, whereby the will is in a manner transformed into that end, which union
and transformation is wrought by charity
Faith and hope denote a certain imperfection because faith is of the things that are not seen and hope of the things that
arent possessed and to have faith and hope of things is amenable to human power, and falling short of the character of
virtue.

Is virtue in us by nature?
Some have said virtues are totally from within meaning all virtues and sciences naturally pre-exist in the soul and that
discipline and exercise do not more than remove to obstacles to virtue and science, which arise in the soul from the
lumpishness of the body
Other have said that they are totally from without
Others have said they are within us by nature but not in perfection
They are natural to a man in two ways by nature and the individual
Everything has its species according to its form, and is individualised according to its matter
There are certain naturally known principles theoretical and practical which are seminal principles of virtues
intellectual and moral
Regarding individual nature, man has a natural aptitude for knowledge another for fortitude, another for temperance
In these ways, the virtues, as well as intellectual and moral, are in us by nature to the extent of a certain rudimentary
aptitude but not in perfect completion