Back to Basics: Sloth

The last of the seven deadly sins is sloth.

Sloth (sometimes called acedia) is laziness -- particularly when it concerns prayer and spiritual life. It centers on doing nothing or doing just trivial things. Sloth is always wanting to rest and relax, with no desire or intention of making a sacrifice or doing something for others. It's an aversion to work -- physical, mental, and spiritual. Sloth inevitably leads to lukewarmness and tepidity and then deteriorates into disinterest, discouragement, and finally despair. Sloth breeds indifference, which prevents joy from ever being experienced.

Spiritual laziness can only be overcome by practicing the virtue of diligence, which is the habit of keeping focused and paying attention to the work at hand -- be it the work of employment or the work of God. Diligent prayer and diligent worship can make you more reverent. Diligence in all things ensures that you don't become idle ...

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

I have to say that, upon finishing this little review of these seven core sins I was surprised to find definite identification with two of them specifically. For the moment at least that has resulted in an identification of them in my daily life and an effort to move away from them through practicing the virtue prescribed as a remedy. Perhaps this is a sign to myself that whenever I feel too complacent it is time again to read through the list of sins and virtues to see what else I find.

Back to Basics: Greed

The sixth of the seven deadly sins is greed.

Greed is the inordinate love of and desire for earthly possessions. Things are cherished above people and relationships. Amassing a fortune and foolishly trying to accumulate the most stuff is greed, which is sometimes called avarice. Next to anger, envy, and lust, more crimes have been committed due to greed than any other deadly sin. "It's never enough. I've got to have more." That's the battle cry for greed.

Greed is also a sign of mistrust. "I doubt that God will take care of me, so I try to gather as much as possible now in case no more is left later." ...

Generosity, however, is the best weapon against greed. Freely giving some of your possessions away, especially to those less fortunate, is considered the perfect antithesis to greed and avarice. Generosity promotes detachment from material things that come and go...

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up, the last one in our list of seven deadly sins ... Sloth.

Back to Basics: Gluttony

The fifth of the seven deadly sins is gluttony.

Like lust, gluttony focuses on pleasure and finds it in food and drink... Both enslave the soul to the body, even though the soul -- being superior to the body -- should be in charge. Gluttons don't eat out of necessity or for social reasons, but merely to consume and experience the pleasure of taste...

Legitimate eating disorders, such as anorexia and bulimia, aren't gluttony. They're medical conditions that require treatment and care. The sin of gluttony is freely choosing to over-consume. Gluttony is voluntary and merely requires self-control and moderation...

Periodic fasting, restricting the amount of food you eat, and abstinence, avoiding meat for some favorite food, are the best defenses against gluttony. Unlike dieting where the goal is to lose weight, fasting and abstinence are to purify the soul by controlling the desires of the body...

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Downward and onward ... Greed will be up next.

Back to Basics: Anger

The fourth of the seven deadly sins is anger. This is one that I think our society has let get out of control in the name of healthy self-expression.

You have no control over what angers you, but you do have control over what you do after you become angry. The deadly sin of anger is the sudden outburst of emotion -- namely hostility -- and sustaining thoughts about the desire for revenge...

Patience, the virtue that allows you to adapt and endure evil without harboring any destructive feelings, is the best countermeasure for anger. When you give yourself the time and opportunity to cool off, anger dissipates and more practical concerns come to the front line.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

And on we will go next to Gluttony.

Back to Basics: Lust

The third of the seven deadly sins is lust.

The Catholic Church believes that it's normal and healthy to be attracted to and appreciate the opposite sex. That's not lust, and it's not considered a sin.

Lust is looking at, imagining, and even treating others as mere sex objects to serve your own physical pleasures, rather than as individuals made in the image and likeness of God. Lust is having someone become something merely to please you, in fantasy or reality.

The Church says that lust depersonalizes the other person and the one having the lustful thoughts. It makes both parties nothing more than instruments of enjoyment instead of enabling them to focus on the unique gift of personhood. And it seeks to separate, divide, and isolate what God intended to be united -- love and life, the unitive and procreative dimensions of marriage...

Chastity, the virtue that moderates sexual desire, is the best remedy for lust. Chastity falls under temperance and can help to keep physical pleasure in moderation.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up ... Anger.

Back to Basics: Envy

The second of the seven deadly sins is envy.

Envy, another deadly sin, is the resentment of another person's good fortune or joy. Catholicism distinguishes between two kinds of envy.

• Material envy is when you resent others who have more money, talent, strength, beauty, friends, and so on, than you do.
• Spiritual envy is resenting others who progress in holiness, preferring that they stay at or below your level instead of being joyful and happy that they're doing what they're supposed to be doing. Spiritual envy is far worse and more evil than material envy.

Note that some spiritual writers and moralists make a distinction between envy and jealousy. They maintain that envy is the resentment of what others have, such as possessions, talent, fame, and so one, whereas jealousy is the fear of losing what you already have... Jealousy is considered to be as much a sin as envy, because it resembles that deadly sin a whole bunch...

The Church maintains that meekness or kindness can counter envy.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up ... Lust.

Back to Basics: Pride

The first of the seven deadly sins is pride. It also is the mother, the author, of all other sins. This was a new concept for me when I first came across it but so very obvious upon reflection. In the end it all comes down to a distortion of truth, does it not? How important am I? How much better am I than others? Easy to see and understand, yet this is so very hard to keep in check ... because it can manifest itself in any and every aspect of one's life.

The sin of pride is an inordinate love of self -- a super-confidence and high esteem in your own abilities. It's also known as vanity. It exaggerates your abilities, gifts, and talents, and ignores your weaknesses, frailties, and imperfections.

In Catholicism, sinful pride is the deviation or distortion of the legitimate need of self-affirmation. Liking yourself isn't sinful. In fact, it's healthy and necessary, but when the self-perception no longer conforms to reality, and you begin to think that you're more important than you actually are, the sin of pride is rearing its ugly head...

Pride is the key to all other sins, because after you believe that you're more important than you actually are, you compensate for it when others don't agree with your judgment. You rationalize your behavior and make excuses for lying, cheating, stealing, insulting, ignoring, and such, because no one understands you like you do. In your mind, you're underestimated by the world.

That's the extreme expression of pride. A subtler example is when you refuse to accept the authority of someone else over you, be it a parent, teacher, employer, pastor, bishop or pope. Most resentment toward those in authority has nothing to do with the occasional instances of abuse of power in the course of human history. Rather anti-authoritarianism is rooted in pride: "No one is going to tell me what to do." ...

Pride also prevents you from seeking, listening to, or applying advice from others. It fools the mind into thinking that it alone has or can discover all the answers without help from anyone...

The Catholic Church teaches that humility is the best remedy for pride. It's not a false self-deprecation ... It's not denying the truth ...

In other words, although acknowledging your talents is good, humility should remind you that your talents come from God. Pride fools you into thinking that you're the source of your own greatness.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up: Envy.

Back to Basics: The Seven Deadly Sins

The opposite of the cardinal virtues are the seven deadly sins. We'll be going through these one by one, as well as the virtues that remedy each, in future posts.

As you may have guessed, along with cultivating good habits, some bad habits need to be avoided. The Church maintains that seven vices in particular lead to breaking one or more of the Ten Commandments. These particular bad habits are called the seven deadly sins because, according to Catholicism, they're mortal sins -- sins that kill the life of sanctifying grace. The Church believe that if you commit a mortal sin, you forfeit heaven and opt for hell by your own free will and actions.

A mortal sin is any act or thought of a human being that turns away from God and which turns toward a created thing instead. In other words, mortal sin is the complete turning away from God and embracing something else in place... Three conditions are necessary for moral sin to exist.

• Grave Matter: the act itself is intrinsically evil and immoral. For example, murder, rape, incest, perjury, adultery, and so on are grave matter.
• Full Knowledge: The person must know that what they're doing or planning to do is evil and immoral...
• Deliberate Consent: The person must freely choose to commit the act or plan to do it. Someone forced against his will doesn't commit a mortal sin...

Venial sins are any sins that only meet one or two of the conditions needed for a mortal sin but do not fulfill all three at the same time, or they're minor violations of the moral law, such as giving an obscene gesture to another driver while in traffic. Venial sin is less serious than mortal sin...[they] aren't deadly to the life of grace, but like minor infections in the body, if casually ignored and left untended, may deteriorate into a more serious condition...

The seven deadly sins are pride, envy, lust, anger, gluttony, greed, and sloth and Pope Gregory the Great made up the list in the 6th century.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up: Deadly Sin #1.

Heavenly Habits: Fortitude

The last but not the least of the cardinal virtues.

Fortitude is the ability to persevere in times of trial and tribulation -- the ability to hang in there when the going gets tough. It's courage to do the right thing no matter what the cost.

It's not enough to be fair, use self-control, and be prudent and know what, when, and how to do something. The virtue gives you the strength to fulfill your commitments to God, family,and friends...

When practiced faithfully and consistently, fortitude empowers people to remain courageous and overcome even the fear of death in order to help others and/or do the right thing for the right reason.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next, we'll look at the seven deadly sins, including how the virtues counteract them.

Heavenly Habits: Temperance

Continuing our look at the cardinal virtues with number three up close and personal.

Temperance is the virtue by which a person uses balance. It's the good habit that allows a person to relax and have fun without crossing the line and committing sin.

The Catholic Church believes that human beings are permitted to participate in legitimate pleasures but that, often, society and culture lures people into excesses in the direction of either extreme...

... practicing temperance means knowing when to say when. It's knowing your limits and keeping them. For example, a kiss and a hug don't have to end in passionate sex, and an argument doesn't have to deteriorate into a fist fight. Temperance is establishing, respecting, and enforcing boundaries. Self-control is the key. Having a good time without it becoming an occasion of sin or a sinful act is what temperance is all about.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up: Fortitude.

Heavenly Habits: Justice

After learning about Prudence, we proceed to the virtue of Justice. This is another of the bulletin inserts I wrote for our church.

Heavenly Habits: Justice

1807 Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the “virtue of religion.” Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. “You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.”68 “Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.”69

Catechism of the Catholic Church

Justice is a certain rectitude of mind whereby a man does what he ought to do in the circumstances confronting him.

Saint Thomas Aquinas

Justice is rather the activity of truth, than a virtue in itself. Truth tells us what is due to others, and justice renders that due. Injustice is acting a lie.

Horace Walpole

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Justice is the virtue that ensures we treat others fairly. It is this which helps us desire that goodness is rewarded and evil punished.

Catholic teaching defines justice as one of three types:

• Commutative justice calls for fundamental fairness between individuals. If the grocery store clerk hands you too much change, you are practicing commutative justice when you give back the overpayment.
• Distributive justice is found in the relationship between an individual and a group. Largely speaking it is concerned with the fair distribution of resources to those who need them. We see an obvious example of this as citizens. The government should levy only the taxes necessary to provide services while we should pay our fair share.
• Social justice is perhaps the term mentioned the most in Catholic circles as it involves ensuring fair treatment for all in society. Welfare, right to life, feeding the poor, the environment, and many other social issues fall under this category.

Regardless of categories and definitions, justice toward our fellow man is an easy concept to grasp. Even small children have an innate sense of what is fair and what isn’t. It all boils down to Jesus’ words, “Do to others whatever you would have them do to you” (Matthew 7:12). This helps us keep in mind that justice practiced as a cardinal virtue is not defined strictly by civil legality. For example, abortion, legal though it may be, is a grave violation of justice as well as love. Additionally, strict legality must always be tempered by equity so that the precise appreciation of even a just law does not de facto produce an injustice.

Another application of justice may be a new idea to us. The virtue of religion requires that we practice justice toward God. We owe to God, our Creator, worship, praise, and gratitude. Though they should be motivated by love and not fear, these are nonetheless not optional or favors we do for God. They are instead owed to God by the virtue of our creaturely relationship to Him. Even creatures without reason praise God by living according to their natures. We, whose nature is so like to God’s, owe to Him the proper fulfillment of His plan of love for us.

Thus, when we take time for prayer to further our relationship with Him and not merely to ask for things, though that asking may be perfectly appropriate, that is a form of justice. When we obey God’s will, whether it is practicing the virtues or the many other ways we live our faith, that also is a form of justice as we respond to His right that we submit to His laws. We are giving Him what He truly is due as our creator and as the one who loves us more than any other.

If we reflect on all these manifestations of justice it becomes clear that justice forms a network, a web if you will, that defines our relationships to God and to each other. It puts a whole new spin on the motivation for playing fair in all aspects of our lives.

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Footnotes

68 Lev 19:15.
69 Col 4:1.

References

• Catechism of the Catholic Church. This may be found online
• Catholicism for Dummies by Revs. Trigilio and Brighenti
• The Virtues by Fr. John Hardon. This may be read online.
  

Next up, to help us stay on an even keel: Temperance.

Heavenly Habits: Prudence

Now for a closer look at the cardinal or moral virtues. I  originally wrote this as a bulletin insert for our church our church but I think it works here just as well.

Heavenly Habits: Prudence

1805 Four virtues play a pivotal role and accordingly are called “cardinal”; all the others are grouped around them. They are: prudence, justice, fortitude, and temperance. “If anyone loves righteousness, [Wisdom’s] labors are virtues; for she teaches temperance and prudence, justice, and courage.”64 These virtues are praised under other names in many passages of Scripture.

1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; “the prudent man looks where he is going.”65 “Keep sane and sober for your prayers.”66 Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle.67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.

Catechism of the Catholic Church

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As mentioned previously, a virtue is a good habit that helps us to behave rightly and not to give in to our own contrary impulses. The Church teaches that the “theological” virtues of faith, hope, and charity are given to us by God as gifts. We cannot acquire them by effort. He fills us with them to help us participate in the spiritual life.

On the other hand, the “cardinal” virtues of prudence, justice, temperance, and fortitude are those which we can achieve through both God’s grace and our efforts. They are known as the “cardinal” virtues because the Latin root cardo means “hinge.” Prudence, justice, temperance, and fortitude are the “hinges” on which other human virtues depend. All human virtues are in some way an extension of a cardinal virtue.

If God is giving us the grace already, why would we care about “practicing” virtue? Obviously, we receive God’s grace regardless but certainly it is easier to recognize and take full advantage of it if we’ve been practicing these virtues to get our souls “in shape,” so to speak. Living virtuously also gives us the daily blessings of living a joyful moral life because we are able to exert self-control more easily.

Prudence, the first of the cardinal virtues, is called the “charioteer” of the other virtues because it drives or guides them. The Catechism definition above states that prudence “disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it.” Another way of saying this is that prudence allows us to use solid common sense in everyday life. A prudent person has the ability to judge when to kindly temper a potentially harsh comment, how best to avoid a volatile situation, or when it is necessary to take action to resolve a conflict. In short, prudence allows us to judge best how to act decisively but charitably.

Practicing prudence means that we must consider situations carefully before acting. We may need to consult authorities such as trusted advisers, the Catechism, or the Bible. Sometimes, we may need to take extra time to determine the right course of action. It doesn’t mean that we avoid acting, merely that the course is considered sensibly first.

Practicing prudence also helps us to overcome the modern tendencies to sit back and do nothing for fear of offending or to jump in with both feet and trample everyone with brash action. We can steer the right course both for ourselves and in influencing others’ right actions and attitudes. For some of us, acquiring the habit of prudence will seem like a super-human feat, and of course it is. We need God’s grace to perfect this virtue in ourselves. However, if we give it a helping hand by trying to acquire it through regular repetition, it will come all the easier when we need it in a pinch.

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Footnotes

64 Wis 8:7.
65 Prov 14:15.
66 1 Pet 4:7.
67 St. Thomas Aquinas, STh II-II, 47, 2.

References

• Catechism of the Catholic Church. This may be found online
• Catholicism for Dummies by Revs. Trigilio and Brighenti
• The Virtues by Fr. John Hardon. This may be read online.
  

Next up: the virtue of Justice.

Heavenly Habits: Cardinal Virtues

I'm going to rerun this look at the virtues mostly for myself, but also for anyone else interested. I see that I had two separate series which ran in 2006 and 2008. Yes, it's time to get back to basics on these.

Despite God’s help and our best intentions we often fall. We often turn down the wrong road, whether accidentally or deliberately. There is, however, a frequently overlooked way that we can strengthen ourselves and increase our odds of success in following Jesus. Of course, we cannot do this without God’s grace, but just as athletes train for both strength and muscle-memory, we can do the same for our souls. We can train ourselves by striving to acquire the virtues.

A virtue is a habit that perfects the powers of the soul and disposes you to do good. Catholics believe that divine grace is offered to the soul, because without God's help, humans can't do good on their own. Grace, which is God's intervention, bolsters a person's soul. providing the necessary oomph to do the right thing, that is, if the recipient recognizes its value. Catholics believe that virtues prepare and dispose people so that when the grace is offered, people readily recognize, accept, and cooperate with it. In other words, God's grace is necessary, but virtues make it easier to work with.

Traditionally, the cardinal virtues number four ... The root meaning of cardinal is cardio, which is Latin for hinge. These four virtues are the hinges on which the rest of the moral life swings:

• Prudence
• Justice
• Temperance
• Fortitude

The four cardinal virtues are also called moral virtues to distinguish them from the theological virtues of faith, hope, and love (charity), which are given to the soul at Baptism.

Catholicism For Dummies by John Trigilio

Now there's a way of looking at it that isn't common, at least to me. What habits can I cultivate to make it easier for me to recognize and receive God's grace? I like that.

A great book to read on this subject, and on that I should reread is Back to Virtue by Peter Kreeft. Along with talking about virtues, Kreeft lines up specific virtues and Beatitudes as antidotes to each of the seven deadly sins.

Next we'll look at the four virtues separately. First up: Prudence.

Back to Basics: Communion of Saints

It isn't just talking about saints in heaven but the entire Church.

... The term communion of saints is rich in meaning. It refers to the fellowship or community that exists between all the members of the Church. Three levels are traditionally identified.

• The Church Triumphant: Saints in heaven
• The Church Militant: Believers on earth
• The Church Suffering: Souls in purgatory

Catholicism believes that death can't sever the ties that bind the members of the Church, because the soul is immortal and only the body can die. So Catholics believe that the ties and connections that link them together in life continue in death. The beloved dead are still connected to the living and still love the living as much as they love the dead. Even though the body is dead, the immortal soul is very much still alive and in existence.

Saints in heaven: The Catholic Church believes that the saints are ordinary and typical human beings -- with faults and failures, talents and gifts, vices and virtues -- who made it into heaven not by being perfect but by persevering.

Believers on earth: The third tier of the communion of saints is the Church Militant, the believers on earth... The term militant refers to a spiritual warfare against sin and the devil. Catholics believe that their fellow man is their ally, not their enemy. The devil and sin are the real enemies... The spiritual battle is for souls -- to rescue them from sin and evil.

Souls in purgatory: Purgatory is an often-misunderstood Catholic doctrine. It isn't considered a spiritual jail or hell with parole. And Catholicism doesn't teach that everyone goes tot purgatory. On the contrary, the Church believes that many people are purified or purged, hence the term purgatory, in this life. For example, the Church believes that many innocent persons who suffer from disease, poverty, or persecution are living their purgatory now, and when they die, they probably go straight to heaven. The same goes for people who live an exceptionally good and holy life -- no need for purgatory. But the Church believes that most everyone else, although not bad enough to go to hell, aren't good enough to skate into heaven with no need for some introspection and purification... Known as the Church Suffering the souls in purgatory are definitely and absolutely going to heaven, not just yet...

According to the Church, purgatory is like a suburb of heaven. It's close enough to hear the laughter and singing, smell the sweetness in the air, and feel the warmth nearby, but far enough away to remind everyone that they haven't yet arrived.

Or, as some people would like to think of it, it's like being stuck in traffic on the day before Thanksgiving. You know for certain that you're on your way home, but you just don't know when.

Catholicism For Dummies by John Trigilio

This is too brief a discussion of a teaching like Purgatory. For a little more reading, here is a post I put together a while back.

Tags: Catholicism, Christianity

Back to Basics: Priestly Celibacy and Priest Shortage

This was fascinating to me because as many times as I've heard arguments back and forth about this issue, I never saw the traditions that are observed by the Eastern Catholic Church explained.

... if a pope decides to change, modify, or end mandatory celibacy for the Western church, the Church would still maintain and follow the same tradition observed by the Eastern Catholic Church concerning married clergy. Among the married clergy in the Eastern Church, marriage must come before ordination, and if he's ordained unmarried, he must remain unmarried:

• Ending mandatory celibacy would only affect those yet to be ordained. Celibate priests who're already ordained wouldn't be allowed to marry.
• Seminarians would have to decide before ordination whether they wanted to be married. They'd have to find a wife prior to their ordination or remain celibate.
• Anyone having aspirations to be ordained a bishop would have to remain celibate.
• Catholic priests who were ordained celibate and then later left the active ministry to get married would not be allowed back into the active ministry as a married priest.
  

Catholicism For Dummies by John Trigilio

Tags: Catholicism, Christianity

Back to Basics: Justice

Continuing that examination of the cardinal virtues.

Justice is the virtue that seeks to promote fair play. It's the desire and resolve to give each person his due. It demands that you reward goodness and punish evil. Justice can be one of three different types: commutative. Distributive, and social.

Commutative justice concerns the relationship between equals -- between two people, such as a customer and a merchant. [This involves fair prices and honesty about merchandise, not cheating the merchant, and restitution in case of theft of damage to property.]

Distributive justice involves the relationship between one and many -- between an individual and a group. This kind of justice is most obvious in the relationship between a citizen and his or her government [such as charging fair taxes or knowing where one's taxes go].

Social justice concerns the relationship of both individuals and groups between one another and everyone. The bottom line is the common good -- the public welfare of all. Social justice is concerned with the environment, the economy, private property, civil rights and church-state relations.

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Next up: Temperance.

UPDATE
Once again Father Stephanos has words of wisdom that round out our contemplation of this subject.

Sometimes people set up a false dichotomy between justice and charity. Read the following.

----
Catechism of the Catholic Church
1807 Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the "virtue of religion." Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. "You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor." "Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven."
----

Justice makes charity a duty, not an option. Charity serves the glory of God and the authentic good (not necessarily convenience) of my neighbor. Justice is, in the words of the CCC above, "the constant and firm WILL to give" glory to God and to do what is authentically good for my neighbor. It is justice that receives charity as an OBLIGATION. As Jesus put it:
"I give you a new COMMANDMENT-- love another as I have loved you."

When we behave without justice, charity is already dead.

Tags: Catholicism, Christianity

Back to Basics: Prudence

Examining the cardinal virtues a little more in-depth.

Prudence is basically practical common sense. It's saying or doing the proper thing, at the proper time, and in the appropriate manner. It's also the ability to know and judge whether to say something or do nothing at all...

Prudence takes time and practice, In the olden days, when good manners were more important than income, portfolio, or net worth, noblemen and peasants alike strove to show respect for their fellow man through the practice of prudent speech. Today, manners come in two extremes: The politically correct fear of offending anyone and saying nothing controversial -- even when someone is in danger, and alternatively, the shock-jocks who bluntly bludgeon you over the head with the raw, unadulterated truth, hoping to hurt your feelings and get a violent reaction rather than help you. Prudence, on the other hand, is in the middle of the two extremes. Prudent people speak the truth when needed and appropriate and in a way that doesn't offend, but they never lose their force and conviction.

Acting prudently requires mature deliberation [thinking carefully before acting or not acting], wise choice [determining which option is feasible and appropriate], and the right execution [swiftly and thoroughly follow through without procrastination and haste].

Catholicism For Dummies by John Trigilio

Recommended reading: Back to Virtue by Peter Kreeft. He examines the virtues in depth and also looks specific virtues and Beatitudes as antidotes to each of the seven deadly sins. Not a new concept but one that he writes about superbly (as always).

Father Stephanos adds:

Of those for "hinge" or "pivotal" virtues, the one that is the "coordinator" of all other virtues is the virtue of prudence.

Prudence even governs our exercise of charity.

CATECHISM OF THE CATHOLIC CHURCH:
1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; "the prudent man looks where he is going." "Keep sane and sober for your prayers." Prudence is "right reason in action," writes St. Thomas Aquinas, following Aristotle. It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called "auriga virtutum" (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.

Good stuff, eh?

Next up: Justice.

Tags: Catholicism, Christianity

Back to Basics: Sacred Tradition

God's word is more than letters on a page or sounds to the ear. His word is creative. When God speaks the word it happens. For example, the book of Genesis in the Bible tells us that God created merely by saying the word: "God said, 'let there be light,' and there was light."

Catholics believe that the Word of God is found not only in the Bible but also in the unwritten or spoken word — Sacred Tradition...

It took some time between what Jesus actually said and did from when the Gospel writer put it on paper (actually on parchment), so what took place during that period? Before the written word was the unwritten or spoken word. Just as in the Old Testament, things happened and were said long before they were written down, so, too, in the New Testament. Jesus preached his sermons and worked his miracles, died on the cross, rose from the dead, and ascended into heaven long before anyone wrote it down. No one took notes while he preached. No letters were written between Jesus and the apostles. Sacred Tradition predates and preceded Sacred Scripture, but both come from the same source — God.

The New Testament is totally silent on whether Jesus ever married or had children. The Bible says nothing about his marital status, yet Christians believe he had no wife and kids. Sacred Tradition tell us that he never married just as Sacred Tradition says that the Gospels number only four...

Catholicism For Dummies by John Trigilio

Honestly, the Sola Scriptura way of thinking just doesn't make sense to me. For example, nowhere in the Bible that I can see is our understanding of the Holy Trinity spelled out. Where did that come from, if not from except divine revelation which has been passed down by Sacred Tradition? When it comes to taking the Bible at its word as so many seem to insist on ... how about the part where Jesus tells everyone that they must eat his flesh and drink his blood (the words used mean "gnaw") so almost everyone leaves ... and he lets them go. No arguing or saying it was symbolic. Not even any behind-the-scenes different explanation as he so often gave to the disciples after everyone was gone. If we really want to get basic, how about what the Bible itself says is the holder of truth?

I hope to come to you soon, but I am writing these instructions to you so that, if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth.

I Timothy 3:14,15

At the Catholic Catechism Dialogue Blog, a former Protestant minister points out that Protestants have their own unacknowledged form of Sacred Tradition.

One. Protestants do not in fact make the Bible only their sole pillar of truth. No, they don't. They recall, study, emulate and if honest with themselves venerate the teachers of the founders {and there are several of them with several conflicting understandings of what the Bible alone teaches} of their Protestant faith. The Bible alone is not the actual sole guide.

That never occurred to me until he mentioned it but does ring true.

Back to Basics: The Basis for Belief in Transubstantiation

The miraculous changing of what was bread and wine into the body and blood of Christ that occurs during the Consecration at each and every Mass is called transubstantiation. It refers to the changing of substances, in this case, the substances of bread and wine into the substances of the Body and Blood of Jesus. Catholicism bases this belief in the transubstantiation on two points:

• In the Gospels of Matthew, Mark, and Luke, each writer uses the same phrase to describe the Last Supper on Holy Thursday, the day before Jesus was crucified. Jesus took the bread, blessed it, broke it, and gave it to his disciples and said, "This is My Body" (touto estin to soma mou in Greek; hoc est corpus meum in Latin). The verb to be is used such that an equality exists between This (which refers to the bread) and My Body. So the bread becomes the body of Christ. Because all three Gospels (Matthew 26:26, Mark 14:22, and Luke 22:19) meticulously repeat the exact same phrase, as does St. Paul (1 Corinthians 11:24), these sacred words must be taken literally.
• The words of the Last Supper spoken by Christ over the bread and wine are consistent with the New Testament: Jesus explicitly and graphically commanded, "Eat My flesh and drink My Blood," more than a few times. He also said, "My flesh is real food and my blood real drink." Some in the crowd said, "How can this man give us his flesh to eat?" (John 6:52), and he responded, "Unless you eat the flesh of the Son of man and drink his blood, you have no life in you" (John 6:53). "After this, many of his disciples drew back and no longer went about with him," (John 6:66). The Church reasons that if Jesus had meant this to be symbolic, why would he allow so many of his followers to leave with a serious misunderstanding?
  

Catholicism For Dummies by John Trigilio

Back to Basics: Transubstantiation

Catholicism professes that during the Consecration, a miracle occurs — the priest consecrates the bread and wine: Just as Jesus did at the Last Supper, the priest takes the bread in the form of a Host and says, "This is My body." Then he elevates the Host for the congregation to see, bells are rung, and he genuflects. Then he takes the chalice (cup) of wine, saying "This is the cup of My blood," elevates the chalice, and genuflects. Now it's the body and blood of Christ — it still looks, feels and tastes like bread and wine, but it's not. This change of bread and wine into the real Body and Blood of Christ is called transubstantiation.

The Bible says that God created merely by speaking: "God said, 'Let there be light' and there was light" (Genesis 1:3). Likewise, by merely speaking the words of Christ over the bread and wine during Holy Communion, the priest changes them into the body and blood, soul and divinity of Christ through the authority given to him by the Sacrament of Holy Orders. Only an ordained priest has the authority to say Mass and consecrate the bread and wine.

Catholics kneel before the consecrated Host — the Eucharist — because it's not a piece of bread anymore — it truly is Christ. If the Holy Eucharist were just a symbol — such as bread and wine — then kneeling down and adoring it would be considered idolatry, but the Catholic Church has staunchly asserted for 2,000 years that the Holy Eucharist isn't a symbol. The Holy Eucharist is his body and blood. Therefore, the Holy Eucharist is Christ himself present in the consecrated Host...

Catholicism for Dummies by John Trigilio