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The seven capital virtues or seven lively virtues (also known as the contrary or remedial virtues) [8] are those thought to stand in opposition to the seven capital vices (or deadly sins). Prudentius , writing in the 5th century, was the first author to allegorically represent Christian morality as a struggle between seven sins and seven virtues.
The Talmud teaches that a wise person can foresee the future. Nolad is a Hebrew word for "future," but also the Hebrew word for "birth", so one rabbinic interpretation of the teaching is that a wise person is one who can foresee the consequences of his/her choices (i.e. can "see the future" that he/she "gives birth" to). [118]
Moral character or character (derived from charaktêr) is an analysis of an individual's steady moral qualities. The concept of character can express a variety of attributes, including the presence or lack of virtues such as empathy , courage , fortitude , honesty , and loyalty , or of good behaviors or habits ; these attributes are also a part ...
Jesuit scholars Daniel J. Harrington and James F. Keenan, in their Paul and Virtue Ethics (2010), argue for seven "new virtues" to replace the classical cardinal virtues in complementing the three theological virtues, mirroring the seven earlier proposed in Bernard Lonergan's Method in Theology (1972): "be humble, be hospitable, be merciful, be ...
Cardinal and Theological Virtues a 1511 portrait by Raphael. A virtue (Latin: virtus) is a trait of excellence, including traits that may be moral, social, or intellectual.. The cultivation and refinement of virtue is held to be the "good of humanity" and thus is valued as an end purpose of life or a foundational principle of be
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 .
A person with wonder and awe knows that God is the perfection of all one’s desires. This gift is described by Aquinas as a fear of separating oneself from God. He describes the gift as a "filial fear," like a child's fear of offending his father, rather than a "servile fear," that is, a fear of punishment.
Wisdom dwelt with God (Prov 8:22–31; Sir 24:4; and Wisdom 9:9–10) and, being the exclusive property of God, was as such inaccessible to human beings (Job 28:12–13, 20–1, 23–27). It was God who "found" Wisdom ( Bar 3:29–37 ) and gave her to Israel : "He hath found out all the way of knowledge, and hath given it unto Jacob his servant ...