Besides the theological virtues of faith, hope, and charity, there are other virtues, called MORAL VIRTUES These virtues are called moral virtues because they dispose us to lead moral, or good lives, by aiding us to treat persons and things in the right way, that is, according to the will of God. Moral virtues are opposed to the capital sins.

    For example, humility is opposed to pride; liberality is opposed to avarice; chastity is opposed to lust; meekness and patience and opposed to anger; temperance is opposed to gluttony; brotherly love is opposed to envy; and zeal and diligence is what is good are opposed to sloth.

    Moral virtues are an outgrowth and completion of the theological virtues. The theological virtues perfect our interior being; the moral virtues perfect our exterior. If we sincerely strive after these virtues, we are on the road to perfection.

    The theological virtues affect our relations with God; the moral virtues affect our relations with our neighbor and our own selves. For example, faith makes us believe in the existence of God. Temperance makes us regulate our appetites.

    The chief moral virtues are prudence, justice, fortitude, and temperance; these are called cardinal virtues. All other moral virtues spring from the cardinal virtues. These are called cardinal virtues. The etimology is derived from cardo, the Latin word for hinge, because all our moral actions turn on them as a door turns upon its hinges. All other moral virtues depend on them. Prudence, justice, fortitude, and temperance dispose us to lead good lives.

Prudence

    Prudence disposes us in all circumstances to form right judgments about what we must do or not do.-It teaches us when and how to act in matters relating to our eternal salvation. Prudence perfects the intelligence, which is the power of forming judgments; for this virtue, knowledge and experience are important.

    Prudence shows us how to leave earthly things in order to earn riches for eternity. It is the eye of the soul, for it tells us what is good and what is evil. It is like a compass that directs our course in life. It is opposed to worldly wisdom. "Be prudent therefore and watchful in prayers" (1 Peter 4:7). Prudence is a virtue of the understanding.

Justice

    Justice disposes us to give everyone what belongs to him. It teaches us to give what is due to God and to man. It makes us willing to live according to the commandments. Justice perfects the will and safeguards the rights of man: his right to life, freedom, honor, good name, sanctity of the home, and external possessions.

    The just man is an upright man. He gives to every one his due: he gives God worship; the authorities, obedience; his subordinates, rewards and punishments; and his equals, brotherly love. "Render to all men whatever is their due; tribute to whom tribute is due; taxes to whom taxes are due; fear to whom fear is due; honor to whom honor is due" (Romans 13:7).

    Religion is the highest moral virtue because it disposes us to offer to God the worship that is due Him and therefore classified under the virtue of Justice.

Fortitude

    Fortitude disposes us to do what is good in spite of any difficulty. It gives us strength to do good and avoid evil in spite of all obstacles and afflictions.

    We possess fortitude when we are not hindered by ridicule, threats, or persecution from doing what is right; when we are ready, if necessary, to suffer death. The greatest fortitude is shown by bearing great suffering rather than undertaking great works. No saint was ever a coward. The martyrs had fortitude.

Temperance

    Temperance disposes us to control our desires and to use rightly the things which please our senses. It regulates our judgment and passions, so that we may make use of temporal things only in so far as they are necessary for our eternal salvation. We have temperance when we eat and drink only what is necessary to sustain life, preserve health, and fulfill our duties.

    We should strive to be like Saint Francis de Sales, who said: "I desire very little, and that little I desire but little." However, temperance does not consist in refusing or denying ourselves what is necessary, thus unfitting ourselves for good works.

Filial Piety and true patriotism

    Filial piety and true patriotism disposes us to honor, love, and respect our parents and our country. It is, however, no virtue but a sin if we are so prejudiced in favor of our parents that we find no good in others; or if we are so "patriotic" that we see no good in other nations.

    The division and mutual antagonisms of nations and peoples in which certain ones profess to find themselves as "superior" can certainly not please God; from them come war and revenge. God is Father of all nations and peoples, without exception. It can never be "my country, right or wrong." One can never condone error or evil. Ever! Too many times wars are started for selfish reasons and not just wars. We cannot condone this. Also, other types of war such as the war against abortion and immorality are necessary and it is a sin not to join in the fight to eradicate these evils.

Obedience

    Obedience disposes us to do the will of our superiors. Obedience consists not only in doing what is commanded by our superior, but in being willing to do what is commanded. One who grumbles and murmurs while doing what his mother asks him to do is not obedient.

    Obedience is a virtue only when one subjects his will to that of another for God's sake, not for material or natural motives. Christ is the model of obedience, for He obeyed completely and lovingly, even to the death of the Cross. "An obedient man shall speak of victory" (Proverbs 21:28).

    One must take great care in not being fooled by "blind obedience" where one is kept in the dark out of obedience. This was the tool satan used to eclipse the true Church in the sixties and continues to employ for we can never be obedient to anyone who contradicts Catholic Truth and that is what the conciliar 'popes' and their appointed prelates have done and continue to do in using the obedience card to foster heresy while keeping others under their thumb.

Veracity

   One reason why so many have been duped by this blind obedience is because those wielding the obedience card do not practice veracity. Veracity disposes us to tell the truth. We should always be truthful, as children of God, Who is Truth itself. Veracity, however, does not require us to reveal secrets, or to reply to questions about which the questioner has no right to ask. In cases such as these, we should either remain silent, or return an evasive answer. "Wherefore, put away lying, and speak truth each one with his neighbor, because we are members of one another" (Ephesians 4:5).

    That is why often times debates can not only turn toward boasting and uncharitableness but can cause more occasions for sin out of pride and deceit.

Patience

    What it often takes to stay on an even keel in avoiding the pitfalls satan sets daily is patience. Patience disposes us to bear up under trials and difficulties. In sickness and ill fortune, in the difficulties of our occupations, in our weaknesses, let us have serenity of mind, for the love of God: "And bear fruit in patience" (St. Luke 8:15). "Be patient in tribulation, persevering in prayer" (Romans 12:12).

Fortitude

    Humility is that moral virtue which disposes us to appreciate and acknowledge our true position with respect to God and our fellowmen. Jesus Christ often praised and recommended humility. "Unless you turn, and become like little children, you will not enter into the kingdom of Heaven" (St. Matthew 18:3). He always answered the prayers of the humble, as of the centurion (cf. St. Matthew 8:11). "If any man wishes to be first, he shall be last of all, and servant of all" (St. Mark 9:43).

    The humble man acknowledges God as the source of all the excellent things he may possess. He recognizes his limitations, his own nothingness, and the uselessness of all earthly things without God. Compared to God, what are we? All things pass away; only God is eternal. These simple truths will help us keep humble; without God we are nothing. Let us practice the behest of Our Lord. "Learn from Me, for I am meek and humble of heart" (St. Matthew 11:29).

    The humble man knows that earthly things are of value only if they lead us to God. His detachment from all things worldly frees him from all human fear. In order to become humble, let us think often of the majesty and grandeur of God. Let us contemplate His works, beside which ours would be nothing. Above all let us remember that without God we would not even exist. Do we feel proud of our wealth? Tomorrow a fire, a business depression, may wipe it off completely. Are we proud of our appearance? An accident, some sickness, would make it as if it had never been. Are we proud of our intelligence? Amnesia would take it all away.

    The humble man has his best model in the Son of God Himself, Jesus Christ, Who humbled Himself out of love for men. "Learn from Me, for I am meek and humble of heart" (St. Matthew 11:29). The Son of God humbled Himself when He came down to earth as man. He came as a poor man, in the eyes of the world the son of a carpenter. His companions were simple fishermen. He associated with the humble, with sinners even. At the Last Supper He washed the feet of His apostles. He was put to death on the cross, the manner of death then most despised.

    Our Lord continually urged us to humility; as when He said, "He who is greatest among you shall be your servant" (St. Matthew 23:11). In the parable of the Pharisee and the Publican, Christ exalted humility; as also He did when, taking a little child, He said, "whoever, therefore, humbles himself as this little child, he is the greatest in the kingdom of Heaven" (St. Matthew 18:4). And again He said, after preaching to His disciples, "When you have done everything that was commanded you, say: 'We are unprofitable servants' " (St. Luke 17:10).

    Humility is opposed both to pride and to excessive and affected self-abjection. To be humble, a man does not need to belittle his abilities. The angelic Doctor of the Church St. Thomas Aquinas says: That a person should recognize and appreciate his own good qualities is not sin."

Liberality

    Liberality is that moral virtue, related to the cardinal virtue of justice, which finds expression in generosity towards our fellowmen, disposing us to use material goods rightly. Ordinarily the term is taken with reference to material goods; but in a broader sense it also is with respect to spiritual and intellectual gifts. Liberality consists in giving, for the love of God, generous help to those in need. Our Lord said, in urging us to do works of mercy, that what is given to the poor is given to Him. Liberality does not depend on the amount given, but in the spirit. A poor man can be very liberal; whereas a rich man who gives millions, but does so only in order to get praised does not have the virtue of generosity.

    Liberality is opposed to covetousness. With liberality we become willing for the love of God to help out those in material need. This virtue does not depend on the amount or material value of the gift, but in the goodness of the heart with which it is given.

Chasity

    Chastity is that moral virtue which disposes us to be pure in soul and body. Those who keep themselves pure in soul and body are like angels on earth. It was the chaste Apostle St. John to whom Christ gave the privilege of leaning on His breast at the Last Supper; it was to him that He entrusted His Virgin Mother Mary.

    At a very early age Saint Agnes had such a high regard for the virtue of chastity that she vowed her virginity to God. The Roman authorities, who were persecuting the infant Church, tried to make this child offer incense to the idols, but she refused. Seeing her firmness, the persecutors tried to win her by flattery. She was only thirteen years old, beautiful and wealthy; they offered to marry her to the son of a high official in Rome. But she answered that she was consecrated to her heavenly Bridegroom. She suffered torture and meekly laid her head on the execution block.

    Chastity, opposed to lust, disposes us to preserve the mind and body from everything that is impure. Chastity is purity. It is termed the angelic virtue, because it makes men resemble the angels in heaven. Chastity gives health to the soul and light to the understanding; it aids wisdom and develops strength of character. Judith, a weak woman, had the courage to go into the enemy camp, and returned with the head of Holofernes; of her Holy Scripture says, "Thou hast done manfully and thy heart hath been strengthened, because thou hast loved chastity" (Judith 15:11). Thousands of martyrs died in defense of this virtue of holy chastity.

    For the unmarried, chastity forbids indulgence of the sexual appetite; for the married, it regulates the use of that appetite in accordance with the dictates of right reason. It is wrong to suppose that chastity is not a virtue for the married. God requires chastity from everyone, in all states of life. A chaste marriage is the basis of the Christian family.

    Not all saints are virgins. God requires chastity to be practiced by all, in accordance with the state of life that each has embraced. It may be either absolute (for the unmarried), or relative (for the married.)

    The mere knowledge of facts does not destroy our chastity. It is willful consent and yielding to impurity that sullies chastity of mind and body. Jesus, His Immaculate Mother, Saint Joseph, and other saints surely knew the facts of sex; but such knowledge did not spoil their spotless chastity.

    Let us be careful of the company we keep, and avoid all occasions of sin to preserve virtue of chastity. Let us form the habit of temperance in all things, so as to strengthen our self-control. We should often have recourse to prayer and the sacraments, receiving these frequently. "Walk in the Spirit, and you will not fulfill the lusts of the flesh" (Galatians 5:16).

    Let us have a special devotion to the Blessed Virgin, and ask her daily to preserve us in chastity. The following prayer has in many cases been found efficacious in imploring the Blessed Virgin to preserve one's chastity:

"My Queen! my Mother! I give thee all myself, and, to show my devotion to thee, I consecrate to thee my eyes, my ears, my mouth, my heart, my entire self. Wherefore O loving Mother, as I am thine own, keep me, defend me as they property and possession."

    As an example of the true zeal we have the Apostle of the Indies, the Patron of Catholic Missions, Saint Francis Xavier. Born of a noble family of Navarre, a descendant of kings, he was brought up for a career of earthly power and glory. But he met Saint Ignatius, and decided to become a soldier for Christ. Inflamed with zeal, wishing only to reap rich harvests for God, he went through India, Malaya, and Japan planting the seed of the Faith, converting innumerable heathen to Christ. In Japan so fruitful was his apostolate that a generation after him the Christian population still totaled 400,000 souls. He is Protector of the Society for the Propagation of the Faith.

Meekness

    Meekness is that moral virtue which disposes us to control anger when offended, and resentment when rebuked. Meekness, however must be distinguished from pusillanimity, which is weakness of spirit, and cowardliness.

    Meekness is patience between man and man. It is related to the cardinal virtue of temperance, and is opposed to the sin of anger. The patient man keeps calm in the midst of the vicissitudes of life; he preserves his cheerfulness for the love of God.

    The motive is important. If we are calm and patient only because we hope to be admired or because we thereby wish to avoid temporal trouble, by indifference, then we do not practice virtue. Virtue is the result of love for God, doing things for His sake, because it is His law or desire. "By your patience you will win your souls" (St. Luke 21:19).

    We must endure with serenity all trials, not merely a part of them, in order to be truly patient. For instance, some are patient with sickness, but keep lamenting their being a burden to others on its account. Some are patient with others, but have no patience with themselves: for example, they feel irritated if they fall back into old sins. Such persons are not truly patient and meek; they show traces of pride, believing themselves too good to relapse into old sins. "Through many tribulations we must enter the kingdom of God" (Acts 14:21).

    The patient and meek man shows no anger when wrong is done him. He is a peacemaker at heart. However, although we should forgive and forget wrongs for the sake of peace, we must not give in to sin just to avoid opposing others; this would be sinful. Let us keep the peace with all when there is no good reason to break it; this should be our policy.

    Our Lord is the best example of meekness and patience. Did He use His almighty power to punish those who did Him evil? For hours He hung meekly on the cross, until He died. Every day God is patient with sinners, giving them time to change their ways.

    The meek man is master of his own self; he has self-control, and will find it easy to control others. He has peace of mind, and will attain heaven, the home of the meek of heart.

    Let us gaze at Jesus Crucified; He is the supreme example of meekness, the Lamb of God: "And I was as a meek lamb, that is carried to be a victim" (Jeremiah 11:19). Indeed, "Blessed are the meek, for they shall possess the earth" (St. Matthew 5:4) - the land of the hearts of their fellowmen. As St. Francis de Sales practically said, "One catches more flies with an ounce of honey than with tons of vinegar."

Abstinence

    Abstinence is that moral virtue, related to the cardinal virtue of temperance, which keeps within bounds use of and pleasure in foods or drink. This general sense is to be understood as different from the particularized sense of "abstinence" during certain days, such as Fridays of Lent.

    A temperate man eats only what he needs, does not fully satisfy his appetite, and is not dainty about the kind of food he eats. The virtue of abstinence is opposed to the sin of gluttony. One who is moderate in eating will be moderate also in many other things, and will escape numerous evils and sins. He always remembers the words of Our Lord: "Not in bread alone doth man live."

    Temperance is a boon to both soul and body. It improves the health and strengthens the mind. It increases holiness, and aids towards the attainment of eternal life with God. A temperate man is like a person who travels light. He can move quickly and reach his destination, heaven, more easily. He is not like those who miss every train on account of the numerous bundles to be counted and carried and taken care of during a journey.

Diligence and Zeal

    The virtues of diligence and zeal are opposed to sloth. From the days of Adam work has been laid as an obligation on men. God said to Adam: "In the sweat of thy face thou shalt eat bread, until thou return to the earth out of which thou wast taken" (Genesis 3:19). All men must work, whether mentally or bodily. The Apostle said: "If any man will not work, neither let him eat" (2 Thessalonians 3:10). Our Lord worked all His life, and chose working people for His Mother and foster-father. Diligence in labor is a shield against temptation, for thieves do not break into a house full of busy people.

    In opposition to spiritual sloth, we have zeal. It consists in fervor for our salvation and for that of others, out of love of God. It manifests itself in the propagation of the faith, the sanctification of souls, and making God better known.

    The zealous man talks to God as often as he can in prayer; he does not forget his religious duties. He loses no opportunity in doing good works, and cheerfully makes sacrifices for the love of God. All his works and sufferings he offers to God, for his own salvation as well as for that of others. He works hard, remembering that "The kingdom of Heaven has been enduring violent assault, and the violent have been seizing it by force" (St. Matthew 11:12).

Brotherly Love

    Brotherly love is charity towards our fellowmen, our brothers in Christ. Our Lord said: "This is my commandment, that you love one another, as I have loved you" (St. John 15:12). And St. John exhorts: "Beloved, let us love one another, for love is from God…He who does not love does not know God' for God is love" (1 John 4:7-8).

    Love and envy cannot live in the same heart. Our Lord says: "By this shall all men know that you are my disciples, if you have love one for another" (St. John 13:35); and He commands: "Love your enemies, do good to those who hate you, and pray for those who persecute you" (St. Matthew 5:44).

    If God commands us to love even our enemies, how much more should we love those who have done us no harm, and avoid envying them! Let us remember that the mark of the Christian is love for his fellow-men; all that we do to others, whether for good or ill, we really do to Our Lord Jesus Christ. Therefore, when we feel the temptation to envy, let us banish it at once by praying for the person, and try our best to do all the good we can to him. In this way we follow Christ our Master.

Next: Step Thirteen: Sin - Original and Mortal

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Previously: Step Eleven: The Gifts and Fruits of Faith, Hope and Charity