Cardinal Virtues
Prudence is the first of the cardinal virtues. It has been called the auriga virtutum (the charioteer of the virtues) because it can be used to guide the other virtues. In common parlance, prudence is simply practical common sense. The book of Proverbs is largely concerned with common sense and instructs, “Every prudent person acts with knowledge, But a fool displays foolishness” (Prv 13:16). The Roman Catholic Catechism expands on this concept:
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 … 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.[i]
A prudent person will understand how most reasonable people will act in a certain situation that is both ethical and likely to result in an acceptable outcome. As with other virtues, making prudent decisions will initially require a certain amount of thought and effort and will eventually become second nature. Consider a grandmaster chess player who often plays a chess move simply because that is what good chess players do for a given board position. Similarly, a prudent person will make certain decisions because they are simply what an ethical person does in a particular situation. But a chess grandmaster also knows when a board position is such that simple rules do not apply and a much more in-depth calculations are warranted. Similarly, a prudent person will understand when certain situations call for an assessment that goes beyond common-sense rules.
Justice is the second of the cardinal virtues. As God is a righteous and just God, He wants us also to be righteous and just. “To do righteousness and justice is preferred by the Lord more than sacrifice” (Prv 21:3). As a virtue, justice means more than simply delivering appropriate sanctions to wrongdoers. It generally relates to all aspects of fairness, honesty, and the keeping of promises. It is therefore the virtue that is primarily responsible for regulating relationships. The Roman Catholic Catechism distinguishes between justice towards God and justice towards your neighbor. Justice towards God is referred to as the virtue of religion. Justice towards other is “distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor.”[ii] Last, justice requires fairness in judgement. “You shall not do injustice in judgment; you shall not show partiality to the poor nor give preference to the great, but you are to judge your neighbor fairly. You shall not go about as a slanderer among your people; and you are not to jeopardize the life of your neighbor. I am the LORD” Lv 19:15-16).
Fortitude is the third of the cardinal virtues. It is related to courage and perseverance when faced with difficulty and challenge. It is the virtue that is often required in conjunction with the practice of other virtues. The Roman Catholic Catechism characterizes fortitude as follows. “Fortitude is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of fortitude enables one to conquer fear, even fear of death, and to face trials and persecutions. It disposes one even to renounce and sacrifice his life in defense of a just cause.”[iii] As with all virtues, fortitude needs to be cultivated and developed through practice. Having fortitude will initially seem impossible in certain situations. But over time, fortitude can become an automatic and natural behavior, even in the most difficult of situations. “Be strong and let your heart take courage, All you who wait for the Lord” (Ps 31:24).
The fourth and last of the cardinal virtues is temperance. In modern usage, temperance is often associated with drinking alcohol in moderation and not to excess. But as a virtue, temperance involves self-control in all aspects of passion such as to avoid excess. This could be anything from the overconsumption of food, spending too much time and money on hobbies, or obsessively following political news. Temperance generally does not require total abstention, but this may be appropriate to avoid your actions becoming a stumbling block to others. Paul writes, “But take care that this freedom of yours does not somehow become a stumbling block to the weak … Therefore, if food causes my brother to sin, I will never eat meat again, so that I will not cause my brother to sin” (1 Cor 8:9-13). The Roman Catholic Catechism characterizes temperance as follows. “Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will’s mastery over instincts and keeps desires within the limits of what is honorable. The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion.”[iv] Or as one of the Delphic maxims states, “Nothing in excess.”[v]
[Next: Denominational Positions on Ethical Issues]
[i] Catechism of the Catholic Church, Libraria Editrice Vaticana, 1992: ¶1806.
[ii] Ibid., ¶1807.
[iii] Ibid., ¶1808.
[iv] Ibid., ¶1809.
[v] The Delphic maxims are a set of moral precepts that were inscribed on the Temple of Apollo in the ancient Greek precinct of Delphi.
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