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Theological virtues are virtues associated in Christian theology and philosophy with salvation resulting from the grace of God. [1] Virtues are traits or qualities which dispose one to conduct oneself in a morally good manner. Traditionally the theological virtues have been named faith, hope, and charity .
Like the other theological virtues, hope is an infused virtue (defined as one that is implanted in you by God, as opposed to one that you develop yourself through habit). It is not, like good habits in general, the outcome of repeated acts or the product of our own industry. [3] Hope is bestowed by God at baptism. [4]
The cardinal virtues are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity (which is used interchangeably with love in the sense of agape). These are supernatural and are distinct from other virtues in their object, namely, God. [69]
G. C. Dilsaver is considered "the father of Christian psychology" according to the Catholic University of America, [6] but the authors of Psychology and the Church: Critical Questions/Crucial Answers suggest that Norman Vincent Peale pioneered the merger of the two fields. Clyde M. Narramore had a major impact on the field of Christian ...
Catholic moral theology is a major category of doctrine in the Catholic Church, equivalent to a religious ethics. Moral theology encompasses Catholic social teaching, Catholic medical ethics, sexual ethics, and various doctrines on individual moral virtue and moral theory. It can be distinguished as dealing with "how one is to act", in contrast ...
The theological virtues are those named by Paul the Apostle in 1 Corinthians 13: "And now faith, hope, and love abide, these three; and the greatest of these is love." [5] The third virtue is also commonly referred to as "charity", as this is how the influential King James Bible translated the Greek word agape.
In Christianity, the word may have several meanings.Discernment can describe the process of determining God's desire in a situation or for one's life, or identifying the true nature of a thing, such as discerning whether a thing is good, evil, or may even transcend such a limiting notion of duality. [4]
The challenge for the psychology of religion is essentially threefold: to provide a thoroughgoing description of the objects of investigation, whether they be shared religious content (e.g., a tradition's ritual observances) or individual experiences, attitudes, or conduct;