Onward Christian soldier!

Praised be Jesus Christ!  For those of you who have been following this blog you should know that our journey has only just begun.  I have created a new site at http://mariancrusade.com. Go there to subscribe to the new blog.  I will no longer be posting on this site.  I have added a facebook widget and would appreciate if you click like so that others will join us.  I will have polls with the Wordpress site which is how I will keep track of our acts of virtue.  Also, we will be switching up the virtue each month and each act will be worth 1 million people conquered. 

For Mary!!!

Question 127. Daring

 

Article 1. Whether daring is a sin?

Daring is a passion. Passion is sometimes moderated according to reason and sometimes it isn't, either by excess or by deficiency, on this account daring is sinful.


Article 2. Whether daring is opposed to fortitude?

Moral virtue observes the rational mean in the matter about which it is concerned. Every vice that shows lack of moderation in the matter of a moral virtue is opposed to that virtue. 


http://www.newadvent.org/summa/3127.htm

Question 126. Fearlessness

Praised be Jesus Christ!  Happy feast of Mary, Mother of God in the Ordinary Form calendar and feast of the Circumcision in the Extraordinary Form calendar.  I hope you all are enjoying the summaries of St. Thomas's teaching on the virtues.  I know that I am learning a lot.  If you believe I have made a mistake on a summary feel free to let me know in the comments so that I can correct it.  May all knights of Mary offer to Her valuable gifts of themselves and any merit from their prayers and good actions in the Year of Our Lord 2014. 

For Mary!

Article 1. Whether fearlessness is a sin?

Every man has it in his nature to love his own life and his temporal goods; and to do so in due measure, that is, to love these things not as placing his end in them, but as things to be used for the sake of his last end (Heaven).  

Thus it is a sin, to not love his life and goods enough. Nevertheless, one never completely fails in his love for his life and goods: since what is natural cannot be totally lost: for which reason St. Paul says (Ephesians 5:29): "No man ever hated his own flesh." Even those that commit suicide do so from a love of their own flesh, which they desire to free from the present stress. Thus it may happen that a man fears death and loss of his temporal goods less than he should, because he loves himself less than he should. 

If he is completely fearless about dying and losing his goods, this is not from a complete lack of love, but only from the fact that he thinks it impossible for him to lose the goods he loves. This is sometimes the result of pride of soul presuming on self and despising others, according to the saying of Job 41:24-25: "He who was made to fear no one, he beholdeth every high thing"

Sometimes it happens through a defect in the reason; thus Aristotle says that the "Celts, through lack of intelligence, fear nothing." It is therefore evident that fearlessness is a vice, whether it result from lack of love, pride of soul, or stupidity which is excused from sin if it is involuntary.


Article 2. Whether fearlessness is opposed to fortitude?

Fortitude is concerned with fear and daring. Every moral virtue observes the rational mean in the matter which it is concerned. In fortitude a man moderates his fear according to reason, so that he fears what he should, when he should, and so forth. This mode of reason may be corrupted either by excess or deficiency.   

Thus, just as timidity is opposed to fortitude by excess of fear, in which a man fears what he shouldn't, and as he shouldn't, so too fearlessness is opposed to fortitude because a man doesn't fear what he should.

http://www.newadvent.org/summa/3126.htm

Question 125. Fear

1. Is fear a sin?

A human act is a sin if it is disordered, because the good of a human act consists in order. For something to be correctly ordered the appetite (internal inclination) should be subject to reason. Reason says that some things should be avoided and some things sought after. When the appetite avoids what reason says we should not avoid, fear is disordered and sinful. On the other hand, when the appetite causes us to avoid what reason tells us to avoid, the appetite is neither disordered or sinful.

2. Is the sin of fear opposed to fortitude?

All fear arises from love. Men only fear losing something they love. Now love is not confined to any particular kind of virtue or vice: but rightly ordered love is included in every virtue, since every virtuous man loves the good of his virtue; while disordered love is included in every sin; thus the covetous man fears the loss of money, the intemperate man the loss of pleasure, and so on. But the greatest fear of all is death. This fear unrestrained is opposed to fortitude which regards death. Thus the sin of fear regarding death is said to be opposed to fortitude.

3. Is fear a mortal sin?

Fear is a sin when it is disordered (avoid what reason says shouldn't be avoided). Sometimes this disordered fear only involves the sensitive appetites (passions - tend to objects that are useful or pleasurable), without the consent of the rational appetite (will). In that case it can't be a mortal, but only a venial sin. But sometimes this disordered fear reaches to the will, and in this case this disordered fear is sometimes a mortal, sometimes a venial sin. For if a man through fear of death or any other temporary evil does what is forbidden by the Divine Law, or omits what is commanded by the Divine Law, such fear is a mortal sin: otherwise it is a venial sin.

Note: "The Catholic Church by virtue of the commission given to her by Christ is the Divinely constituted interpreter of the Divine Law of both the Old and the New Testament."
http://www.newadvent.org/cathen/09071a.htm


4. Does fear excuse from sin, or diminishes it?

As stated above, fear is sinful in when it goes against right reason. Reason judges certain evils to be avoided more than others. A sin wouldn't be committed if lesser evils (loss of money) are not avoided so that the bigger evils (death or sins) could be avoided, if done according to reason.

Thus death should be avoided more than the loss of temporal goods. For this reason a man would be excused from sin if through fear of death he promised to give something to a robber, yet he would be guilty of sin were he to give to sinners when not under fear of death, rather than to good people. On the other hand, if through fear a man were to avoid smaller evils but give in to bigger evils, he couldn't be totally be excused from sin, because that fear would be disordered. 

Evils of the soul (sins) should be feared more than evils of the body (beatings or death). And evils of the body more than evils of external things (loss of money). If one were to incur evils of the soul in order to avoid evils of the body or evils of external things, one would not be totally excused from sin. Yet one's sin would be diminished somewhat, for what is done through fear is less voluntary, because when fear takes control of a man he feels a need to do a certain thing. Thus Aristotle says that things done through fear are not only voluntary, but a mixture of voluntary and involuntary.


http://www.newadvent.org/summa/3125.htm

Question 124. Martyrdom

1. Is martyrdom an act of virtue?

Virtue helps a man to make good decisions. Good decisions consist in truth, and have justice as their effect. Martyrdom consists in standing firm in truth and justice against the assaults of persecution. Thus it is evident that martyrdom is an act of virtue.

2. Is martyrdom an act of fortitude?

An act of fortitude makes a man strong in virtue, especially against dangers, and chiefly against the dangers of death, and most of all against those that occur in battle. It's clear that in martyrdom man is firmly strengthened in virtue, since he perseveres in faith and justice in spite of the danger of death that is due to a kind of particular contest with his persecutors. Thus St. Cyprian says in a sermon: "The crowd of onlookers wondered to see an unearthly battle, and Christ's servants fighting erect, undaunted in speech, with souls unmoved, and strength divine."

It is clear that martyrdom is an act of fortitude; for which reason the Catholic Church reads in the office of Martyrs: They "became valiant in battle." [Hebrews 11:34]


3. Is martyrdom an act of the greatest perfection?

A virtuous act may be considered in comparison with its first motive, which is the love of charity, and it is in this respect that an act comes to belong to the perfection of life, since as St Paul says that "charity...is the bond of perfection." Now, of all virtuous acts martyrdom is the greatest proof of the perfection of charity: since a man's love for a thing is proved to be greater, according to the degree that he sacrifices for love those things that are most dear to him, or to the degree that his sufferings for love are more painful. But it is clear that of all the goods in this world man loves life itself most, and hates death most, especially when death comes with bodily pains.

Thus it is clear that martyrdom is the most perfect of human acts, since it is the sign of the greatest charity, according to John 15:13: "Greater love than this no man hath, that a man lay down his life for his friends."


4. Is death essential to martyrdom?

A martyr is called a martyr because he is a witness to the Christian faith, which teaches us to despise things that are visible for the sake of things that are invisible, as stated in Hebrews 11.  With martyrdom a man shows by deed that he despises all things present, in order to obtain invisible goods to come.  Now so long as a man has a body he does not show by deed that he despises all things relating to the body.  For men would rather despise their relatives and all they possess, and even suffer bodily pain, than die.  Hence Satan testified against Job (Job 2:4): "Skin for skin, and all that a man hath he will give for his soul" that is, for the life of his body.  Thus the perfect notion of martyrdom requires that a man suffer death for Christ's sake.


5. Is faith alone the cause of martyrdom?

Martyrs are called witnesses, because by suffering and dying they bear witness to the truth which is in accordance with godliness, and was made known to us by Christ.  Christ's martyrs are His witnesses. The cause of all martyrdom is the truth of faith.

The truth of faith includes not only inward belief, but also outward profession, which is shown not only by words, but also by deeds, according to James 2:18, "I will show thee, by works, my faith." For this reason it is written of certain people (Titus 1:16): "They profess that they know God but in their works they deny Him." Thus all virtuous deeds, insofar as they are referred to God, are professions of the faith. Through faith we come to know that God requires these works of us, and rewards us for them: and in this way they can be the cause of martyrdom. For this reason the Catholic Church celebrates the martyrdom of Blessed John the Baptist, who suffered death, not for refusing to deny the faith, but for voicing disapproval of adultery.

http://www.newadvent.org/summa/3124.htm

Love her

Men,

If God has placed a woman in your life then He has greatly blessed you and has also given you a great responsibility. You are to love that woman as Christ loves the Church. 

Husbands, love your wives, as Christ also loved the church, and delivered himself up for it:
     - Ephesians 5:25

Think about how much Christ loves the Church, and think about how much he wants you to love your wife.

 Greater love than this no man hath, that a man lay down his life for his friends.
     - John 15:13

Our Lord will help you to love the woman He has placed in your life as you should.  May you always trust in our Lord and grow closer to Him, and may your strength and love will be founded upon the strength and love of Our Lord. 

Thank you for serving Our Lord and Our Lady.

Fortitude of Itself: The virtue of fortitude (123) - Part 2

7. Is it's action directed to it's own good?

There are two ends: proximate and ultimate.

1) Proximate end - introducing likeness into something else, ex: heat into wood, prudence into human deeds.

2) Ultimate end: whatever good occurs as result of proximate end.

Thus, a man with fortitude intends as his proximate end to reproduce a likeness of fortitude, because he wants to act in accordance with his habit: but his remote end is happiness or God.


8. Does it take pleasure in its own action?

There are two parts to pleasure:

1) Bodily - resulting from bodily contact
2) Spiritual - results from deeds of virtue

The primary act of fortitude is to endure things that are unpleasant to the body and soul. The brave man (possessing the virtue of fortitude) receives spiritual pleasure in the act of virtue itself and the end of virtue, but on the other hand he has spiritual sorrow and bodily pain.

The virtue of fortitude prevents the reason from being entirely overcome by bodily pain. Also, the delight of virtue overcomes spiritual sorrow, insofar as a man prefers the good of virtue to the life of the body and what concerns it.


9. Does fortitude deal chiefly with sudden occurrences?

There are two things that must be considered in the operation of fortitude:

1) As a choice - In this way it is not about sudden occurrences because a man thinks beforehand of dangers that may come and he prepares himself, to bear them more easily.

2) As a virtuous habit - In this way fortitude is about sudden dangers since a habit works by way of a person's nature. If a person without forethought acts virtuously in danger this is proof that habitual fortitude is in that person.

Yet it's possible for a person who doesn't have the habit of fortitude to prepare against danger by long preparation in the same way a brave man with fortitude prepares himself suddenly when necessary.


Article 10. Does it make use of anger in its action?

Concerning anger and the other passions there was a difference of opinion between the Peripatetics and the Stoics.

1) Stoics - excluded anger and all other passions of the soul from the mind of a wise or good man. They gave the name of passions to certain immoderate emotions of the sensitive appetite, wherefore they called them sicknesses or diseases, and for this reason separated them altogether from virtue.

2)Peripatetics - of whom Aristotle was the chief, held that virtuous persons should use both anger and the other passions of the soul, modified according to the control of reason.

The brave man employs reasonable anger for his action, but not excessive anger.


11. Is it a cardinal virtue?

The primary or cardinal virtues are those which contain parts that belong to the virtues in common. A common condition of other virtues is to act steadfastly, and fortitude above all other virtues involves steadfastness.

In addition, man shuns pain more than he desires pleasure. Those pains feared the most lead to death, and it is against them that the brave man stands firm. Therefore fortitude is a cardinal virtue.


12. Its comparison with the other cardinal virtues 

Prudence has the perfection of right reason. Justice leads to right reason, since the purpose of justice is to establish right reason in human affairs. The other virtues safeguard right reason when they moderate the passions. Fortitude is first after prudence and justice because fear of death has the greatest power to make men turn away from right reason. Thus the order among the cardinal virtues is prudence, justice, fortitude, temperance.

http://www.newadvent.org/summa/3123.htm

Fortitude of Itself: The virtue of fortitude (123) - Part 1

Praised be Jesus Christ!  I have taken the main body of the first 6 articles of "Fortitude of Itself" and summarized each one in easy to understand language below.  I am a simple lay man and don't have a theology degree, so keep that in mind.  Hopefully my translation is correct.  If you are interested in reading the articles yourself I have placed the link at the bottom of the post. 

Please join me in learning about and practicing virtue for our Queen on Her glorious feast of the Immaculate Conception.  For Mary!


1. Is fortitude a virtue?

Virtue makes the person and his works good.  Man's good according to Dionysius (member of Greek council, was converted by St. Paul in Acts 17:34) is to be in accordance with reason. 

Human virtue makes man good, it makes his work in accord with right reason by three ways:
1. By making his reason correct by itself, through the intellectual virtues.
2. By making his reason correct in human affairs through the virtue of justice.
3. By removing all obstacles to reason being correct in human affairs.
     a) Obstacle 1 - object of pleasure other than what right reason requires - removed by temperance
     b) Obstacle 2 - not wanting to follow correct reason because of difficulty - removed by fortitude

Thus fortitude is a virtue because it helps man follow right reason.


2. Is fortitude a special virtue?

Fortitude can be understood in 2 ways:
1. Firmness of mind - in this sense it is a general virtue (condition of every virtue).
2. Firmness only in doing things that are very difficult to be firm (grave dangers), in this sense it is regarded as a special virtue.


3. Is fortitude about fear and daring?

Fortitude removes any obstacle that doesn't allow the will to follow reason.  Fortitude is about restraining fear and moderating daring.


4. Is fortitude only about danger of death?

As previously stated it belongs to fortitude to guard the will against being withdrawn from the good of reason through fear of bodily evil.  Fortitude of soul binds the will firmly to the good of reason in the face of the greatest evils: because he that stands firm against great things, will stand firm against lesser things, but not conversely.  It belongs to the notion of virtue that it should regard something extreme: and the most fearful of all bodily evils is death, since it takes away all bodily goods.  Thus the virtue of fortitude is about the dangers of death.


5. Whether fortitude is properly about dangers of death in battle?

As stated above fortitude strengthens a man's mind against the greatest danger which is death.  Fortitude is a virtue, and virtue tends toward good.  When man is close to death in situations outside of battle (storms, sickness, attacks from robbers, etc.) this doesn't come from pursuing some good, on the other hand, dangers of death in battle come to man because he is defending the common good by a just fight. 

There are two kinds of a just fight:
1) General combat - war
2) Private combat  - when a judge or individual gives a just judgment even though he may be killed because of it

Further, A brave man behaves well in face of any other kind of death; especially since a man may be in danger of any kind of death on account of his practicing virtue.  Such as visiting a sick friend who has a deadly infection, or not refusing to undertake a journey for a good reason through fear of shipwreck or robbers.


6. Is endurance is the chief act of fortitude?

Fortitude is more about calming fears rather than moderating daring.  It is more difficult to calm fear, since danger itself checks daring and increases fear.  To attack belongs to fortitude only in so far as daring is moderated during the attack.  Thus the primary act of fortitude is endurance, that is to stand immovable in the midst of dangers rather than to attack them.


http://www.newadvent.org/summa/3123.htm

Definition of Fortitude and 35 Ways to Grow in it

From the Modern Catholic Dictionary by Fr. John Hardon:

 

FORTITUDE. Firmness of spirit. As a virtue, it is a steadiness of will in doing good in spite of difficulties faced in the performance of one’s duty.
 

There are two levels to the practice of fortitude: one is the suppression of inordinate fear and the other is the curbing of recklessness. The control of fear is the main role of fortitude. Hence the primary effect of fortitude is to keep unreasonable fears under control and not allow them to prevent one from doing what one’s mind says should be done. But fortitude or courage also moderates rashness, which tends to lead the headstrong to excess in the face of difficulties and dangers. It is the special virtue of pioneers in any endeavor.

As a human virtue, fortitude is essentially different from what has come to be called animal courage. Animals attack either from pain, as when they are wounded, or from fear of pain, as when they go after humans because they are angered, whom they would leave alone if they were unmolested. They are not virtuously brave, for they face danger from pain or rage or some other sense instinct, not from choice, as do those who act with foresight. True courage is from deliberate choice, not mere emotion. (Etym. Latin fortitudo, strength; firmness of soul; courage of soul.)

 http://www.therealpresence.org/cgi-bin/getdefinition.pl

 

To get us started in keeping track of points for our conquest game, below I completed a list of things we could do in our daily lives that might help us to grow in fortitude.  I'm sure you will think of other things you could do as well.  We should always keep in mind that any strength we have comes from God, not ourselves.  Since fortitude is one of the Seven Gifts of the Holy Ghost, we should ask for growth in this glorious virtue.

 

1. To continue on a project you have been given that is not going well, or that you don't like.

2. To get out of bed at the first sound of your alarm when you want to keep sleeping.

3. To go to bed before it gets late at night, even though you would like to continue surfing the internet.

4. To not complain or try to get out of a difficult project.

5. To finish a project on time even when it requires extra focus and dedication.

6. To finish what you start.

7. To learn a new skill that will help you perform better at your job.

8. To follow the teachings of the Catholic Church, even when it's tough, and others stand in your way.

9. To respond with true charity and meekness when ridiculed by others.

10. To stand for truth when it might cost you.

11. To defend someone else even though it may hurt how you look in others' eyes.

12. To have the courage to look at your own shortcomings when you are tempted to be critical of others.

13. To smile and say hi to those you don't want to smile at.

14. To spend time with those you find difficult, while trying to see Christ in them.

15. To help someone with something when you don't want to help them.

16. To resist the urge to treat others disrespectfully. 

17. To resist the urge to participate in gossip.

18. To resist despair or thoughts that may cause you to give up what you should continue.

19. To resist the temptation to worry about things.

20. To resist the urge to become angry at someone

21. To overcome the fear of going to confession.

22. To overcome the fear of seeking counsel.

23. To overcome the fear the fear of being incompetent.

24. To do or learn something new, knowing that it will take you out of your comfort zone.

25. To make short prayers of trust when you are lacking in trust or doubting our Lord's help.

26. To see your crosses as blessings and to thank the Lord for them, uniting them to His cross for the salvation of souls.

27. To fight against temptations from the devil.

28. To say your daily prayers and to spend time in mental prayer even when you don't feel like it.

29. To resist the urge to stop doing something that is tough, when you know it is God's will for you.

30. To keep promises, commitments, and resolutions you have made, and to resist any temptations to back out.

31. To fight against any type of evil in the world knowing the cross will come because of it.

32. To make a prayer of resignation to God's will when you are enduring any kind of suffering.

33. To continue to make acts of love in mental prayer even though you are experiencing dryness.

34. To resist temptations to stop mental prayer early or allow your mind to wander during mental prayer.

35. To ask God or His saints to help you to grow in fortitude.

 Death of Judas Maccabeus by José Teófilo de Jesus (1758–1847) 

 

2 Machabees 6:31
Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death for an example of virtue and fortitude. 

 

 

Fortitude

 The virtue that we will focus on for the next 52 days will be fortitude. This is such a manly virtue, and one that is needed so much in our modern times. The women in our lives are counting on us to be strong in this virtue. How many men today find themselves wandering aimlessly in life, unable to keep their word, unable to persevere in a path God has set them on? It is effeminate to quit something once it is started, that is clearly in God's will. How the devil loves to attack us men here. He wants to disturb the waters of our soul, to cause us to doubt the help of Our Lord, and then to bail. To give up and listen to the devil only increases our insecurity and fear, while hurting Our relationship with God.

Our Queen Mary, is calling us men to grow in fortitude which is built upon the strength of Jesus Christ. Our Lord has a strong, fatherly heart and he is willing to help us become the men he is calling us to be. We are called to be strong men, willing to carry our cross. True peace will come when we stop worrying, complaining, and looking for an excuse to drop the cross and walk away. True peace will come at that moment when, despite feeling the full weight of the cross, we pull our faces out of the mud to see Our Immaculate Queen, and continue on by resigning ourselves with love to God's will.

Luke 9:23
And he said to all: If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
 

  

The glorious St. Michael will be our patron for the virtue of fortitude. Since this virtue is one used in battle he will be the perfect patron since he fights demons, and will defend us when we call upon him and ask him to help us grow in this virtue.

While focusing on the virtue of fortitude we should pray the prayer of St. Michael in Latin or English each day, asking St. Michael to help us to grow in this virtue.
 

Sancte Michael Archangele, defende nos in proelio; contra nequitiam et insidias diaboli esto praesidium. Imperat illi Deus; supplices deprecamur: tuque, Princeps militiae coelestis, Satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute in infernum detrude. Amen 

 

Saint Michael the Archangel, defend us in the battle, be our protection against the wickedness and snares of the devil; may God rebuke him, we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, thrust into hell Satan and all the other evil spirits who prowl about the world seeking the ruin of souls. Amen.

Daniel 12:1
But at that time shall Michael rise up, the great prince, who standeth for the children of thy people: and a time shall come such as never was from the time that nations began even until that time. And at that time shall thy people be saved, every one that shall be found written in the book.

Speculum Justitiae

Ecclesiasticus 43:35
Who shall see him, and declare him? And who shall magnify him as he is from the beginning?

Luke 1:46-55
And Mary said: My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed. Because he that is mighty, hath done great things to me; and holy is his name. And his mercy is from generation unto generations, to them that fear him. He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart. He hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath received Israel his servant, being mindful of his mercy: As he spoke to our fathers, to Abraham and to his seed for ever.

The Mirror of Justice, by Blessed Cardinal John Henry Newman

Here first we must consider what is meant by justice, for the word as used by the Church has not that sense which it bears in ordinary English. By "justice" is not meant the virtue of fairness, equity, uprightness in our dealings; but it is a word denoting all virtues at once, a perfect, virtuous state of soul, righteousness, or moral perfection; so that it answers very nearly to what is meant by sanctity. Therefore when our Lady is called the "Mirror of Justice," it is meant to say that she is the Mirror of sanctity, holiness, supernatural goodness.

Next, what is meant by calling her a mirror? A mirror is a surface which reflects, as still water, polished steel, or a looking glass. What did Mary reflect? She reflected our Lord but He is infinite Sanctity. She then, as far as a creature could, reflected His Divine sanctity, and therefore she is the Mirror of Sanctity, or, as the Litany says, of Justice.

Do we ask how she came to reflect His Sanctity? It was by living with Him. We see every day how like people get to each other who live with those they love. When they live with those whom they don't love, as, for instance, the members of a family who quarrel with each other, then the longer they live together the more unlike each other they become; but when they love each other, as husband and wife, parents and children, brothers with brothers or sisters, friends with friends, then in course of time they get surprisingly like each other. All of us perceive this; we are witnesses to it with our own eyes and ears; in the expression of their features, in their voice, in their walk, in their language, even in their handwriting, they become like each other and so with regard to their minds, as in their opinions, their tastes, their pursuits. And again doubtless in the state of their souls, which we do not see, whether for good or for bad.

Now, consider that Mary loved her Divine Son with an unutterable love; and consider too she had Him all to herself for thirty years. Do we not see that, as she was full of grace before she conceived Him in her womb, she must have had a vast incomprehensible sanctity when she had lived close to God for thirty years? A sanctity of an angelical order, reflecting back the attributes of God with a fullness and exactness of which no saint upon earth, or hermit, or holy virgin, can even remind us. Truly then she is the Speculum Justitiae, the Mirror of Divine Perfection.

Article 12. Whether justice stands foremost among all moral virtues?

Objection 1.  Justice isn't first among the moral virtues because justice is about giving to each his due, but generosity is giving to others what we have, which is more virtuous. 

Objection 2.  Aristotle says that magnanimity (greatness of mind and heart) includes justice and all the virtues.  Therefore magnanimity is greater than justice.

Objection 3.  Aristotle says that virtue is about things that are difficult and good, and fortitude is about more difficult things than justice.

On the contrary, Cicero says justice is the most impressive of the virtues.

It is clear that legal justice (justice that directs man toward the common good) is first among the moral virtues since it involves multiple people, rather than just one.  In addition, particular justice (directed to just one person) is also first among the moral virtues for two reasons.  The first is that justice is in the will, which is the higher part of the soul while the other moral virtues are in the sensitive appetite, which is the lower part of the soul.  The second is that Aristotle says that the greatest virtues are those which help others, since virtue is about doing good to others.  Aristotle goes on to say that greatest honors are given to the brave and the just, since bravery is useful to others in warfare, and justice is useful to others both in war and in peace.

Reply to Objection 1.  A generous man gives while thinking about his own growth in virtue, while a just man gives to another his due, while thinking about the common good.  Justice is directed to everyone, but generosity can't extend to everyone.  Also generosity is based on justice.

Reply to Objection 2.  When magnanimity (greatness of mind and heart) is added to justice it increases the good of justice, but without justice it wouldn't even be a virtue.

Reply to Objection 3.  Fortitude is about the most difficult things, but is only useful in warfare.  Justice is useful in both war and in peace.

www.newadvent.org/summa/3058.htm#article12


Praised be Jesus Christ!

This article definitely should motivate us to practice acts of justice since it states clearly that this virtue is the first among all moral virtues.  We have until Wednesday of next week to focus on this glorious virtue.  Let's finish strong.

FOR MARY!

Article 11. Whether the act of justice is to render to each one his own?

Praised be Jesus Christ!

I am going to attempt to explain what I think St. Thomas is saying in these articles in very simple terms. I am not qualified for this, so keep that in mind when you are reading. I will most likely make some mistakes, and if I can't figure out what he is saying I may have to just skip that sentence, section, or even the whole article.  I will try this out and see how it goes.  Below is my first attempt at this.

In the Immaculate Heart,
Jared


Objection 1:
Justice is not to render to each person their own because St. Augustine says giving to the poor would be an act of justice. When you give to the poor you are giving what is not theirs. Therefore justice is not to render to each one his own.

Objection 2:
Tully (Also known as Cicero 106–43 b.c, Roman philosopher) says that generosity is a form of justice. When we are generous we give to others what doesn't belong to them, therefore justice is not to render to each one his own.

Objection 3:
Justice is not only about giving out material things but also repressing bad actions such as adultery, or murder. Rendering to each his due seems to describe the giving out of material things, so to render to each one his own is not a good way to describe an act of justice.

On the contrary, St. Ambrose says that justice gives to each his due.

I answer that, Each mans own is that which is due to him.  Strictly speaking justice is nothing else than to give to each his due.

Reply to Objection 1: Justice is a cardinal virtue so other secondary virtues, such as mercy, and generosity are connected to it.  

This suffices for Objection 2

Reply to Objection 3: Aristotle says that when speaking about justice "profit" is used for what is excessive and what is deficient is called "loss." Justice is commonly used when speaking about buying and selling, where the expressions "profit" and "loss" fit well, yet they are transferred by Aristotle to all other matters involving justice. Thus we can use "to render to each one his own" when describing justice.

Original article found at: http://www.newadvent.org/summa/3058.htm#article11

Virtues/Vices Quick Guide

This is something I put together for the 8th grade religion class that I teach.

Virtue - Good habit
Mnemonic for Cardinal Virtues: PJFT (Peanut-butter, Jelly, French, Toast)

Wisdom Chapter 8:7
P -> Prudence - making good decisions
J -> Justice - giving to each his due
F -> Fortitude - perseverance, strength
T -> Temperance - restraint in temptation or desire

1 Cor. 13:13
Theological Virtues: Faith, Hope, Charity
Faith - The acceptance of the word of another, trusting that one knows what the other is saying and is honest in telling the truth.
Hope - The confident desire of obtaining a future good that is difficult to attain.
Charity - The infused supernatural virtue by which a person loves God above all things for his own sake, and loves others for God's sake.
    - Servant of God Fr. John Hardon S.J., Modern Catholic Dictionary

Vice - Bad habit
Deadly Sins - Another name for the seven capital sins. They may be called deadly because they are tendencies to those basic sins which, if deliberately and fully consented to, deprive a person of the supernatural life of God in the soul.
    - Servant of God Fr. John Hardon S.J., Modern Catholic Dictionary

Galatians 5:19-21
1 Corinthians 6:10
Mnemonic for Seven Deadly/Capital Sins: PALE GAS
P -> Pride - high opinion of oneself, desire to be considered as better than one is
A -> Anger - emotional sense of displeasure
L -> Lust - desire for sexual pleasure outside of God's purposes for it within marriage
E -> Envy - sadness or discontent because of another person's success
G -> Gluttony - eating or drinking an excessive amount
A -> Avarice - extreme desire for material things
S -> Sloth - laziness

Note: I first heard about these mnemonics from Dr. Taylor Marshall.  He has a great blog at http://taylormarshall.com/, and I suggest that you check his blog out.

Article 10. Whether the mean of justice is the real mean?

The Philosopher says (Ethic. ii, 6; v, 4) that the mean of justice is to be taken according to "arithmetical" proportion, so that it is the real mean.

I answer that, As stated above (09; I-II, 59, 4), the other moral virtues are chiefly concerned with the passions, the regulation of which is gauged entirely by a comparison with the very man who is the subject of those passions, in so far as his anger and desire are vested with their various due circumstances. Hence the mean in such like virtues is measured not by the proportion of one thing to another, but merely by comparison with the virtuous man himself, so that with them the mean is only that which is fixed by reason in our regard. On the other hand, the matter of justice is external operation, in so far as an operation or the thing used in that operation is duly proportionate to another person, wherefore the mean of justice consists in a certain proportion of equality between the external thing and the external person. Now equality is the real mean between greater and less, as stated in Metaph. x [Didot ed., ix, 5; Cf. Ethic. v, 4: wherefore justice observes the real mean.

http://www.newadvent.org/summa/3058.htm#article10

Article 9. Whether justice is about the passions?

The Philosopher says (Ethic. v, 1) that justice is about operations.

The true answer to this question may be gathered from a twofold source. First from the subject of justice, i.e. from the will, whose movements or acts are not passions, as stated above (I-II, 22, 3; I-II, 59, 4), for it is only the sensitive appetite whose movements are called passions. Hence justice is not about the passions, as are temperance and fortitude, which are in the irascible and concupiscible parts. Secondly, on the part of the matter, because justice is about man's relations with another, and we are not directed immediately to another by the internal passions. Therefore justice is not about the passions.

http://www.newadvent.org/summa/3058.htm#article9


Praised be Jesus Christ!  Fellow Knights of the Immaculate Queen.  Let us all beg of St. Mary the virtue of justice.  Let us start by showing our friends, family, and superiors the love and respect that they deserve.  We should make it a point to be at work on time, and to put in an honest days work for our employer.  We should in charity correct those God has given us care over when they are in need of correction, and let us give God His due by setting time aside for prayer each day.  Let us remember to thank Him for all that we have been given. 

Mary, Queen of All Hearts, take possession of the hearts of all men!

Article 8. Whether particular justice has a special matter?

The Philosopher reckons (Ethic. v, 2) particular justice to be specially about those things which belong to social life.

I answer that, Whatever can be rectified by reason is the matter of moral virtue, for this is defined in reference to right reason, according to the Philosopher (Ethic. ii, 6). Now the reason can rectify not only the internal passions of the soul, but also external actions, and also those external things of which man can make use. And yet it is in respect of external actions and external things by means of which men can communicate with one another, that the relation of one man to another is to be considered; whereas it is in respect of internal passions that we consider man's rectitude in himself. Consequently, since justice is directed to others, it is not about the entire matter of moral virtue, but only about external actions and things, under a certain special aspect of the object, in so far as one man is related to another through them.

http://www.newadvent.org/summa/3058.htm#article8

Article 7. Whether there is a particular besides a general justice?

Chrysostom in his commentary on Matthew 5:6, "Blessed are they that hunger and thirst after justice," says (Hom. xv in Matth.): "By justice He signifies either the general virtue, or the particular virtue which is opposed to covetousness."

I answer that, As stated above (Article 6), legal justice is not essentially the same as every virtue, and besides legal justice which directs man immediately to the common good, there is a need for other virtues to direct him immediately in matters relating to particular goods: and these virtues may be relative to himself or to another individual person. Accordingly, just as in addition to legal justice there is a need for particular virtues to direct man in relation to himself, such as temperance and fortitude, so too besides legal justice there is need for particular justice to direct man in his relations to other individuals.

http://www.newadvent.org/summa/3058.htm#article7



How many times have you practiced the virtue of justice today for Our Lady?  Your daily examination of conscience would be a good time to think about this.  Remember to specifically ask Mary for help in practicing this virtue each morning when you wake up.

In Christ,
Jared

Article 6. Whether justice, as a general virtue, is essentially the same as all virtue?

The Philosopher says (Ethic. v, 1) that "many are able to be virtuous in matters affecting themselves, but are unable to be virtuous in matters relating to others," and (Polit. iii, 2) that "the virtue of the good man is not strictly the same as the virtue of the good citizen." Now the virtue of a good citizen is general justice, whereby a man Is directed to the common good. Therefore general justice is not the same as virtue in general, and it is possible to have one without the other.

A thing is said to be "general" in two ways. First, by "predication": thus "animal" is general in relation to man and horse and the like: and in this sense that which is general must needs be essentially the same as the things in relation to which it is general, for the reason that the genus belongs to the essence of the species, and forms part of its definition. Secondly a thing is said to be general "virtually"; thus a universal cause is general in relation to all its effects, the sun, for instance, in relation to all bodies that are illumined, or transmuted by its power; and in this sense there is no need for that which is "general" to be essentially the same as those things in relation to which it is general, since cause and effect are not essentially the same. Now it is in the latter sense that, according to what has been said (5), legal justice is said to be a general virtue, in as much, to wit, as it directs the acts of the other virtues to its own end, and this is to move all the other virtues by its command; for just as charity may be called a general virtue in so far as it directs the acts of all the virtues to the Divine good, so too is legal justice, in so far as it directs the acts of all the virtues to the common good. Accordingly, just as charity which regards the Divine good as its proper object, is a special virtue in respect of its essence, so too legal justice is a special virtue in respect of its essence, in so far as it regards the common good as its proper object. And thus it is in the sovereign principally and by way of a mastercraft, while it is secondarily and administratively in his subjects. However the name of legal justice can be given to every virtue, in so far as every virtue is directed to the common good by the aforesaid legal justice, which though special essentially is nevertheless virtually general. Speaking in this way, legal justice is essentially the same as all virtue, but differs therefrom logically: and it is in this sense that the Philosopher speaks.
http://www.newadvent.org/summa/3058.htm#article6

Article 5. Whether justice is a general virtue?

The Philosopher says (Ethic. v, 1) that "justice is every virtue."  I answer that, Justice, as stated above (Article 2) directs man in his relations with other men. Now this may happen in two ways: first as regards his relation with individuals, secondly as regards his relations with others in general, in so far as a man who serves a community, serves all those who are included in that community. Accordingly justice in its proper acceptation can be directed to another in both these senses. Now it is evident that all who are included in a community, stand in relation to that community as parts to a whole; while a part, as such, belongs to a whole, so that whatever is the good of a part can be directed to the good of the whole. It follows therefore that the good of any virtue, whether such virtue direct man in relation to himself, or in relation to certain other individual persons, is referable to the common good, to which justice directs: so that all acts of virtue can pertain to justice, in so far as it directs man to the common good. It is in this sense that justice is called a general virtue. And since it belongs to the law to direct to the common good, as stated above (I-II, 90, 2), it follows that the justice which is in this way styled general, is called "legal justice," because thereby man is in harmony with the law which directs the acts of all the virtues to the common good.

http://www.newadvent.org/summa/3058.htm#article5