Shrine of St Faustina of the Divine Mercy
THE DIGNITY OF THE HUMAN PERSON from the Catechism of the Catholic Church
ARTICLE 7 THE VIRTUES
1803 "Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any
excellence, if there is anything worthy of praise, think about these things."62
A virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself.
The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.
The goal of a virtuous life is to become like God.63
I. THE HUMAN VIRTUES
1804 Human virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our
passions, and guide our conduct according to reason and faith. They make possible ease, self-mastery, and joy in leading a morally good life.
The virtuous man is he who freely practices the good.
The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human
being for communion with divine love.
The cardinal virtues
1805 Four virtues play a pivotal role and accordingly are called "cardinal"; all the others are grouped around them. They are: prudence, justice,
fortitude, and temperance. "If anyone loves righteousness, [Wisdom's] labors are virtues; for she teaches temperance and prudence, justice, and
courage."64 These virtues are praised under other names in many passages of Scripture.
1806 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;
"the prudent man looks where he is going."65 "Keep sane and sober for your prayers."66 Prudence is "right reason in action," writes St. Thomas
Aquinas, following Aristotle.67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the
charioteer of the virtues); it guides the other virtues by setting rule and measure. 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.
1807 Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the
"virtue of religion." Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes
equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right
thinking and the uprightness of his conduct toward his neighbor. "You shall not be partial to the poor or defer to the great, but in righteousness shall
you judge your neighbor."68 "Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven."69
1808 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. "The Lord is my strength and my song."70 "In the
world you have tribulation; but be of good cheer, I have overcome the world."71