Moral Virtue Essay Sample

1. 0 Introduction
Man attains his ultimate terminal through good actions. that is. in conformance with jurisprudence and his scruples. These good actions can be helped by good wonts called virtuousnesss. Virtue is non something abstract perchance no term in the history of moral idea has stimulated more involvement. contemplation and guess than that of virtuousness. Virtue is non something abstract and detached from life but on the contrary it has deep roots in life itself. It jumping up from the latter and signifiers it. Virtue has an impact on man’s life. on his actions and behaviour. It serves the good of adult male and his true felicity even on earth1. So in this paper I try to see the virtuousnesss. the significance and the chief virtuousnesss. importance of virtuousnesss in this present epoch and the cardinal virtuousness and my favourite virtuousness besides mentioned.


The word virtuousness comes from the Latin word for adult male and originally intend a good quality that humans ( work forces ) pattern ( manfulness ) and which makes them different than animate beings. Virtue can besides intend moral excellence. erectness. goodness. strength. bravery. and deserving and so on. Nowadays a virtuousness means a good quality that causes worlds to assist each other and to move for the good of their households and communities instead than merely for what gives them personal pleasance. Harmonizing to Catechism of Catholic Church no. 1803 “A virtuousness is a accustomed and steadfast temperament to make the good. It allows the individual non merely to execute good Acts of the Apostless. but to give the best of him. The virtuous individual tends toward the good with all his sensory and religious powers ; he pursues the good and chooses it in concrete actions” .

A virtuousness is a “power” ( vertu ) . in the actual sense of the word. It is the power to carry through moral good. and particularly to make it gleefully and perseveringly even against inner and outer obstructions and at the cost of forfeit. When that power is turned to evil it is called a frailty. Virtues are powers rooted in the presence of God. in grace. that enable us to set up and foster healthy and life giving relationship with God. the neighbour. the universe and the ego. They prompt us to move in such a manner as to except utmost signifiers of action. Therefore. the stating: in medio stat vertu. that is “in in-between stands virtuousness. ” Genuine virtuousness flows from the right cardinal option.


There is no Hebrew term in the OT that conveys the general significance of virtuousness. While the writers of the Hebrew Scriptures were surely cognizant of many human virtuousnesss. it was non until the OT was translated into Greek that the word arete ( virtuousness or excellence ) was used. The term is besides infrequently used in the in the NT but perchance the ground for this because the NT writers may hold thought that the word was excessively anthropocentric and stressed human accomplishment and virtue. Whenever the word is used nevertheless it does non denote moral goodness. Though the word is used infrequently in NT it is more platitude to happen lists of virtuousnesss that describe moral being in the early old ages of Christian community in the Pauline letters sand in the pastoral letters.


The virtuousnesss are infinite in figure. We can non number up all the virtuousnesss in general. But when we specify it we can stress certain virtuousnesss or we may do a differentiation in virtuousnesss chiefly on theological and central virtuousnesss. We know different individuals are carry throughing their lives by practising certain virtuousnesss. So it varies individual to individual. Theology has traditionally distinguished between natural and supernatural virtuousnesss. But in visible radiation of our present apprehension of the relationship between nature and grace. this difficult and fast differentiation demands to be understood in a different manner. Supernatural virtuousnesss are non something added to natural virtuousnesss. On the other manus the differentiation does remind us that virtuousness is rooted in homo. non divorced from it. Another differentiation is between acquired and infused virtuousnesss. Seen from the point of position of its beginning and rootedness. a virtuousness is “infused” by God. A 3rd differentiation is between theological ( faith. hope and charity ) and moral or central virtuousnesss ( prudence. justness. moderation. and fortitude ) . The theological virtuousnesss are infused by God himself and it leads to the triune God.

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Bible and tradition speak of a three of such cardinal occult virtuousnesss which are specified by their being the basic manners of increasing credence of the Godhead ego communicating by grace and of directing man’s religious. personal life towards God by sharing in God’s life itself. This three is found in the NT ( 1cor. 13:13 ; 1Thes. 1:3 ; 5:8 ; Eph. 1:15-18 ; Col. 1:4f ; Heb. 10:22-24 ) . They are called infinite virtuousnesss because their formal object is non a finite moral personal value but God himself. as he makes himself the life of adult male by his ego communicating. The central virtuousnesss are besides of import in our twenty-four hours to twenty-four hours life to populate a good moral life.


Love is the most of import and cardinal virtuousness. which I like the most. No virtuousness is more to the full expressive of the relational theoretical account of the Christian moral life than charity. or love. We see that all of Jesus’ moral instructions and those of the early church have been concentrated in the one commandment of love: love of God and love of neighbour ( Mk. 12:28-34 ; Mt. 22:34-40 ; Lk. 10:25-37 ; Gal. 5:14. 1Cor. 13 ; 1 Jn. 3:23 ) . And we have seen that virtuousness is a accustomed and steadfast temperament to make the good. And if we have love we will non make anything harmful to God or neighbour. St. Paul says “And now faith. hope and love abide these three ; and the greatest of these is love” ( 1Cor. 13:13 ) . Love is lived faith and lived hope. The one virtuousness without the other two is radically uncomplete. dead. Council of Trent Teachs us the first and most necessary gift is charity by which we love Gods above all things and our neighbour because of him. 3 Let us see the word significance of love. The word charity comes from the Greek word Shari which means grace ( favour ) or from the Latin word Carum which means beloved ( of great value ) both average same thing grace is beloved. that is of great value In English it has got merely one significance. but in Greek for love many words are used. For illustration Epithemia is desire. with the intension of lecherousness.

This is sexual love. Eros is the thrust toward brotherhood with others which brings self-realization. Philia is fond love such as that among brothers. sisters and friends. Agape is entire dedication and devotedness to the public assistance or other. regardless of forfeit and personal cost. Many experiences of reliable love by human existences will imply a proportionate blending of these four elements. Christian love consists in an intimate engagement in the life of God who is love ( 1Jn. 4:8. 16 ) . It is a gift from God that is meditated by Christ and activated by the Spirit. It calls us to portion in the paschal enigma by which Christ handed himself over to decease and therefore was raised from the dead and exalted by the Father ( Phil. 2 ; 5-11 ) . Christian love is rooted in the whole life. decease and Resurrection of Christ. He is model through his life of service ( Mk. 10:45 ) . through his complete ego giving on the cross. and through his passing over to the Father. Christian love is same ego giving. even to the point of crucifixion. “No one has greater love than this. to put down one’s life for one’s friends” ( Jn. 15:13 ) 4.

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Charity is the last and the greatest of the three theological virtuousnesss ; the other two are faith and hope. While it is frequently called love and confused in the popular apprehension with common definitions of the latter word. charity is more than a subjective feeling or even an nonsubjective action of the will toward another individual. Like the other theological virtuousnesss. charity is supernatural in the sense that God is both its beginning and its object. As Fr. John A. Hardon. S. J. . writes in his Modern Catholic Dictionary. charity is the “infused supernatural virtuousness by which a individual loves God above all things for his [ that is. God’s ] ain interest. and loves others for God’s interest. ” Like all virtuousnesss. charity is an act of the will. and the exercising of charity increases our love for God and for our fellow adult male ; but because charity is a gift from God. we can non ab initio get this virtuousness by our ain actions. I think that if we pattern the virtuousness love all other will follow automatically.

For illustration if I deeply and whole heartedly love a individual I will be cognizant about him and his demands. Here the virtuousness love of neighbour is fulfilled. Again if I love a individual I will talk him with forbearance and fondness. And even if we are out of temper in the presence of beloved friend we will seek to be cool and soft. So besides if we are in angry temper we will hold a certain sum of control over it in the behalf of our friend one who loves and loved. Furthermore. we will be faith full to hisher physical or mental demands and even to the redemption of hisher psyche. Finally it reaches to God. So it starts from God and base on ballss through others and ends in God. I hope it is the career of our life we should hold to carry through. So any manner we look at the virtuousness love it takes all other virtuousnesss together with it. That is why I pointed that by practising the virtuousness love or charity we may carry through all other virtuousnesss.


This is a meaningful and valuable inquiry to be asked in this fast moving universe. Today the value of virtuousness is diminishing in our lives. Man is running after money. wealth and pleasance. We comfortably bury about the other even one’s ain blood relation. Today if we take a expression at the intelligence paper we could see a series of narratives which will interrupt our bosom. Every minute we watch in the telecasting slaying. force. cheating and all sorts of dehumanised actions done by the world. Here what we find is that the world is fring his sense of moving good. good for others. Now adult male has shrunk into himself. He is non even open to his or her partner even. He wants to take a life of munificent. basking all sorts of pleasance and satisfaction. In this tally he is non bothered about the other. What I indicating is that at present the pattern of virtuousness is acquiring out of day of the month. But it doesn’t average that we need non pattern virtuousnesss. But we have to reconstruct the self-respect of human being by practising virtuousnesss. More over virtuousness help us to organize our character and act good. Your character is the set of qualities that make you who you are.

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The qualities that people would call when they describe you are what “characterize” you ( could be good or bad ) and do you a individual who is different from anyone else. If your moralss cause you to make good things even when you might instead make something else. you are said to hold a “good character. ” If you about ever make the same sorts of ethical picks. and don’t allow other people talk you into things that you believe are incorrect. you are said to hold a “strong character. ” Finally virtuousness is ever concerned with personality as a whole. and with the whole personality in the context of its healthy and mending human relationships. The wont of charity is necessary by the necessity of agencies for all to achieve redemption. The council of Trent Teachs: for although no 1 can be merely unless the virtues of passion of our Godhead Jesus Christ are imparted to him still this communications takes topographic point in the justification of the evildoer.

1. 6 Decision

Theologians today give great importance to the cardinal attitude in adult male. A good cardinal option renders the whole adult male good. The single Acts of the Apostless are in general an look of the cardinal option to be good or to be virtuousnesss in this sense there is merely one virtuousness and it is manifested in different ways. therefore we can talk of different virtuousnesss. Virtue is that something leads us to make good and avoid immorality. A virtuousness can take us to salvific life or in the moral kingdom to take a good life in the universe. As we know today virtuousness is ignored by the people in this dynamic universe. Each one is bothered about merely his demands and pleasance. Here we find the genuineness of selfishness. However we have to reconstruct the out dated values and truths into our lives. Above all we must retrieve that love of God and love of neighbour before being a commandment is a gift of grace from the Godhead it is Gods who give capacity to love. By practising virtuousnesss we are going more cognizant that whenever true virtuousness is at place we besides have strong. healthy. happy dealingss with nature and the with the whole creative activity includes ourselves and above all to God. as I mentioned our end of life is to stop in God. I am rather certain that virtuousness can take us to that ultimate world the God.

Pazahyampallil. Thomas. SDB. Pastoral Guide vol. 1. Christhu Jyothi Publications: Bangalore. 2004. Catechisam of Catholic church
Walter. James J. “Virtue” in The New lexicon of Theology. Theological publications in India. Banglore: Mcdongh. Enda. The New lexicon of Theology. Theological publications in India