Theological Virtues and the Gifts of the Holy Spirit

2020 ◽  
pp. 367-416
Author(s):  
Andrew Pinsent

Abstract As a theological disposition revealed in Scripture, the recognition of hope as an important virtue coincided with the radical transformation in virtue ethics in the early Middle Ages. As the ideals of pagan antiquity gave way to the Christian aspirations for the Kingdom of Heaven, early work on hope was strongly influenced by writers with a monastic background, such as Pope St Gregory the Great. The rise of scholasticism in the twelfth and thirteenth centuries, however, gave an impetus to finding a coherent account of virtue ethics that would incorporate hope along with the other theological virtues and revealed attributes of perfection, such as the gifts and fruits of the Holy Spirit. This chapter examines, in particular, the attempt of St Thomas Aquinas to develop such an account and the role of hope in this account, drawing from new research in experimental psychology. The chapter concludes by considering briefly the transposition of the medieval account of hope to aspects of contemporary life.


The Christian tradition offers a robust and compelling vision of what it is for human life to be lived well. The essays in this volume articulate various aspects of that vision in ways that will deepen understanding of the virtues and virtue formation. These essays will also inspire and guide readers, Christian and non-Christian alike, in their efforts to grow in virtue. Topics addressed include the value of studying the vices for moral formation; the importance of emotion and agency in virtue formation; the connections between certain disabilities and virtue; the roles of divine grace, liturgy, worship, and the sanctifying work of the Holy Spirit in Christian virtue formation; the formation of infused virtues, including the theological virtues of faith, hope, and love; the roles of friendship and the communal life of the Church in cultivating virtue; and new philosophical and theological reflections on some largely neglected virtues. Exemplifying an interdisciplinary approach, the contributors to this volume draw on philosophical, theological, and biblical wisdom, along with insights from contemporary psychology and rich narrative examples, in aid of becoming good. By providing deeply insightful and edifying reflections on the prospects, processes, and practices of moral and spiritual formation, this volume demonstrates that when it is at its best moral philosophy not only can illuminate, but also can practically guide and inspire the formation of virtue.


Author(s):  
Jonathan D. Teubner

The textual focus of this chapter is De trinitate 4 and 13, which will be framed by Augustine’s treatise on prayer (ep. 130) and selections from his anti-pelagian writings. In these important books of De trinitate, Augustine proposes Christ as that which ‘bridges’ or ‘heals’ the breach between scientia (knowledge) and sapientia (wisdom), themes which represent a climax within Part I of this book. The movement between scientia and sapientia is both an ‘ascent’ and a temporally unfolding pilgrimage to the beata vita, animated and sustained by the inseparable operations of the Trinity. But as ep. 130 in particular will show, this movement is only achieved in and through the work of the Holy Spirit, the consequence of which will be that patience emerges as that which the Pelagians ultimately lack. This chapter will treat issues such as illumination, participation, desire, and the theological virtues of faith, hope, and love.


2012 ◽  
Vol 6 (2) ◽  
pp. 99-114
Author(s):  
Mary L. VandenBerg

Abstract Roman Catholic scholar Josef Pieper has suggested that the Protestant teaching of salvation by grace alone promotes a type of false assurance that undermines the necessity of striving for Christlikeness in the lives of Christians. Protestants do sometimes sound as if justification and sanctification are identical therefore downplaying the importance of good works and the pilgrim character of the Christian life. Nonetheless, a proper understanding of the distinction between justification and sanctification maintains both the Reformation emphasis on grace and a robust place for human striving toward sanctification in cooperation with the Holy Spirit. Furthermore, the Thomist tradition’s understanding of the theological virtues, as interpreted by Pieper, has the potential to offer a category for understanding the striving of sanctification as the fitting action of one with the disposition of hope.


2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.


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