Thoughts on Virtue

In the Nicomachean Ethics, Aristotle describes virtue as behaviors which are balanced, not simply finding the middle ground but achieving the “golden mean”, which is described as decisions and actions which are "at the right times, about the right things, towards the right people, for the right end, and in the right way, is the intermediate and best condition, and this is proper to virtue."  Seneca believed that prudence or wisdom was the foundation of all virtue, and Plato eventually understood wisdom as something which could be taught or developed in an individual.  

The Four Classic (Platonic) virtues are:

temperance: σωφροσύνη (sōphrosynē)

prudence: φρόνησις (phronēsis)

courage: ἀνδρεία (andreia)

justice: δικαιοσύνη (dikaiosynē)be

With the advent of Christianity, to these four were then added the Pauline virtues of Faith, Hope and Charity (Love).  These are described in 1 Corinthians 13: 13, which is preceded by a discussion of what love is (in verses 4 – 8).  Love is described as patient, kind, not envious or boastful or proud; love is not rude, self-seeking or easily angered; love does not keep a record of wrongs or delight in evil, but rather rejoices in truth, protects, trusts, hopes, perseveres and does not fail.   One might then summarize love as patient, kind, content, humble, gracious, forgiving, truthful, brave, persevering and longsuffering; this list is comparable to the Fruits of the Spirit, all of which appears to inform later lists of virtues.

The Fruits of the Spirit from Galatians 5: 22 - 23 could also be listed as virtues, comprising of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  One might argue that these are not virtues in the same way, in that they are described as “fruits of the Spirit” – that is, outgrowths or expressions of the Holy Spirit, gifts rather than intentionally developed characteristics.  

Medieval listings of virtue were similar to earlier Platonic lists, apparently woven with the descriptors of love from 1 Corinthians.  These were then frequently contrasted them with vices, or deadly sins:

Virtue (English)	(Latin)	Sin (English)	(Latin)
Humility	Humilitas	Pride	Superbia
Kindness	Benevolentia	Envy	Invidia
Temperance	Temperantia	Gluttony	Gula
Chastity	Castitas	Lust	Luxuria
Patience	Patientia	Wrath	Ira
Charity	Caritas	Greed	Avaritia
Diligence	Industria	Sloth	Acedia

(Source:  Wikipedia)

Wisdom or prudence is a virtue which is emphasized in Platonic and Aristotelian discussions of virtue, but is apparently lacking from both the Medieval list and the descriptors of Love in 1 Corinthians.  I think it is worth noting that the Bible, particularly the Old Testament, describes wisdom as relating to the knowledge of and fear of God (Psalm 1, Proverbs 3, Proverbs 9 and others).   The New Testament then expands on this, with true wisdom pertaining to the knowledge of God in Christ and salvation through faith in Christ.  The only true wisdom is that which leads to salvation in Christ Jesus, faith in Christ Jesus as a gift of God by the Holy Spirit through Word and Sacrament (1 Corinthians 1: 18 – 31; Colossians 2: 1 – 5; Romans 11: 33 – 36 and others).  Therefore, this Wisdom as a virtue is a virtue which is given and not one which can be grown by individual effort—a direct contrast to Plato, who understood prudence as something which could be taught.  Granted, Christians are encouraged to add to faith such virtues as goodness, knowledge, self-control, perseverance, godliness, brotherly kindness and love (2 Peter 1: 5 – 9), but we are reminded that even these are a gift of God (2 Peter 1: 3).  

That said, this Godly Wisdom, the Wisdom that leads to salvation, the Wisdom of God through Christ – this Wisdom is something we should seek by reading, hearing, studying, and meditating upon God’s Word.  In John 14, especially verses 25 and following, Jesus promises His disciples the Holy Spirit, who will “…teach you all things and will remind you of everything I have said to you.”  It is God’s Word, Holy Scripture, inspired by Him and illuminated by Him (2 Peter 1: 16 – 21), that gives true Wisdom by His Spirit. 

Therefore, Wisdom – the Wisdom of God in Christ, revealed in Scripture and made clear by the Holy Spirit – is the foundation of all virtue in life.  In one way, it can be taught—as we continue to study and meditate on the Word.  In another way, it cannot be taught – this Wisdom is only from God in faith, not something we obtain by human effort.  If Wisdom is foundational and largely out of our control, it makes sense that the Medieval list of the Seven Virtues excluded Wisdom or Prudence, which had been included in Platonic lists.  Yet simultaneously, a Godly life pursuing Christian virtues of any listing, cannot abandon the Word of God and attempt to develop a virtuous life outside of God’s gifts and Spirit.  Further, the virtue of wisdom or prudence – as defined by Aristotle, “[actions or decisions] at the right times, about the right things, towards the right people, for the right end, and in the right way…is proper to virtue….” –could certainly describe the life of the Christian, where we seek to love God with all of our heart, soul and mind and love our neighbors as our-selves, and where that love is framed by the Ten Commandments. 

It is also interesting to note that the Medieval version in contrast with the Platonic version excludes “justice” and “courage.”  Reading the list of humility, kindness, temperance, chastity, patience, charity and diligence in contrast with the missing virtues of justice and courage, leaves a rather milquetoast- flavored list, one that seems down-trodden, timid and self-effacing.  When we reflect that “God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline” (2 Timothy 1: 7) and that “…we are not those who shrink back and are destroyed, but of those who believe and are saved” (Hebrews 10: 39), it is apparent that the virtues of justice and courage very much are Christian virtues.  

A crosswalk between the various lists of Virtues reveals some commonalities, especially if we stretch them a bit.  For example, Kindness is described as a Cardinal Virtue as having the converse Sin of Envy, therefore it is found both in the Fruits of the Spirit and in the two descriptors from 2 Corinthians, Kind and Not Envious.  In more of a stretch, Peace comparable to Keeps No Record of Wrongs; Diligence, Faithfulness, Faith and Perseverance/Not Failing are found in each list; and Courage could be tied to Protects. The Platonic virtues of Justice and Prudence find no similarities in any of the other lists, although Justice and Courage—with common descriptor of Protects—might be tied together, again leaving only Prudence or Wisdom.  Which, as we have already said, is foundational.  

Below is my thought process, tying the virtues together.  Some are obvious, others more notional or abstract associations.  In any case, it is clear that scripture, history and philosophy agree in many ways what a virtuous person looks like and what virtues are to be pursued. 

Virtue (Sin)	Fruits of the Spirit	Platonic + Pauline Virtues	Descriptors of Love
Humility (Pride)	Love	Justice	Patient
Kindness (Envy)	Joy	Courage	Kind
Temperance (Gluttony)	Peace	Temperance	Not Envious
Chastity (Lust)	Patience	Prudence	Not Boastful
Patience (Wrath)	Kindness	Faith	Not Rude
Charity (Greed)	Goodness	Hope	Not Self-Seeking
Diligence (Sloth)	Faithfulness	Love	Not Easily-Angered
	Gentleness		Keeps No Record of  Wrongs
	Self-Control		Does Not Delight in Evil
			Rejoices in Truth
			Protects
			Trusts
			Hopes
			Perseveres, Does Not Fail