April 5, 2024/ Spiritual Theology Class

Infused Virtues

1. Nature of Infused Virtues:

 Infused virtues are habits placed by God within our soul's faculties to guide them in
accordance with reason enlightened by faith.

 In Catholic theology, infused virtues are special qualities 1 or dispositions2 that

are directly implanted into the soul by God. They are distinct from acquired
virtues, which are developed through our own efforts and repeated actions.

 Infused virtues, such as faith, hope, and charity (theological virtues), and virtues
like prudence, justice, fortitude, and temperance (moral virtues), are considered
to be gifts from God. They are infused into our souls at the moment of
sanctifying grace, typically through the sacraments.

 Infused virtues are like ingrained tendencies or habits that God implants within
us, specifically within the different aspects of our mind and character, such as
our intellect and will. These virtues are given to us by God to help us make
decisions and behave in ways that align with what we understand through
reason, particularly when that reason is illuminated or enlightened by our faith
in God.

 Imagine these infused virtues as guiding forces within us that nudge us towards
making choices and acting in a manner that reflects the teachings of our faith
and the principles of right and wrong that we understand through reason. They
serve as a sort of moral compass, helping us navigate through life in a way that's
in harmony with our beliefs and values.

 These virtues operate similarly to habits, making actions easier, prompt, and delightful.

 the idea that these infused virtues operate like habits draws upon the
understanding of habitual grace. Habitual grace is a permanent disposition or
state of being that enables us to live in accordance with God's will. Infused
virtues, being part of this grace, function similarly to habits in that they make
virtuous actions easier, prompt, and even delightful.

1
Qualities: In this context, qualities refer to inherent characteristics or attributes that are part of the nature of
something. Infused virtues are seen as qualities because they are regarded as intrinsic aspects of the soul's
spiritual makeup. These qualities, such as faith, hope, and charity, are not acquired through human effort but are
infused or implanted into the soul by God's grace. They become integral parts of the soul's identity, shaping how it
operates and interacts with the divine and the world around it.
2
Dispositions: Dispositions refer to the state or condition of readiness or inclination towards certain attitudes,
behaviors, or actions. In Catholic theology, infused virtues are also described as dispositions because they
predispose the soul towards virtuous living. These dispositions are not just fleeting emotions or temporary states;
rather, they are enduring orientations towards goodness, prompted and sustained by the grace of God. They shape
the soul's responses to various situations, guiding it towards moral excellence and alignment with God's will.
  When we consistently act in accordance with these virtues, they become
ingrained in our character. Just as practicing a skill repeatedly forms a habit, the
repeated practice of virtuous actions strengthens and reinforces these infused
virtues within us. Over time, they become second nature, guiding our actions
effortlessly towards what is good and pleasing to God.

2. Differences from Acquired Virtues:

 Infused virtues are fundamentally distinct from acquired virtues because they are not
developed through repeated actions but infused by God along with sanctifying grace.

 While acquired virtues enable us to act rightly according to human reason, infused
virtues enable us to act rightly in our status as children of God, guided by faith.

3. Characteristics:

 Infused virtues are the mean between extremes, united by prudence (and charity),
varying in perfection, and enduring beyond earthly life.

 They always accompany sanctifying grace, are distinct from it, and are specifically
distinct from acquired virtues.

 While they are supernatural in essence, their mode of operation is not supernatural.

 They increase alongside sanctifying grace and empower us for supernatural acts, though
they do not inherently remove obstacles to such acts.

 Most infused virtues are lost with mortal sin, except faith and hope, which can remain
imperfectly.

 They do not diminish directly but may be indirectly affected by venial sins, hindering
progress in virtue.

Interconnection between the Sanctifying Grace, Actual Grace, and Infused Virtues

In Catholic theology, Sanctifying Grace, Actual Grace, and infused virtues are interconnected aspects of
the divine life within the soul, each playing a distinct yet complementary role in the spiritual journey of
the individual. Here's how they relate to each other:

Sanctifying Grace: This is the foundational grace that transforms the soul and makes it pleasing to God.
Sanctifying Grace restores our relationship with God, heals the wounds of sin, and enables us to partake
in the divine life. It is like the root from which all other graces and virtues grow.

Actual Grace refers to the temporary divine assistance given to individuals by God to perform specific
good actions or to overcome temptation. Actual grace prompts us to act in accordance with God's will
and helps us to respond to His call. It is transient and can come in various forms, such as inspirations,
insights, or opportunities for growth. Actual grace works in conjunction with our free will, inviting us to
cooperate with God's divine plan. It is like the gentle nudges and reminders from God guiding us along
our spiritual journey.

Infused Virtues: These are special qualities or dispositions infused into the soul by God, which enable us
to live in accordance with His will. Infused virtues, such as faith, hope, and charity (theological virtues),
and virtues like prudence, justice, fortitude, and temperance (moral virtues), are not acquired through
human effort but are bestowed upon the soul through Sanctifying Grace. They operate like habits,
making virtuous actions easier, prompt, and delightful. Infused virtues are sustained and strengthened
through the reception of Actual Grace and the cooperation of the individual with God's divine
assistance.

Theological Virtues:

1. Basis in Scripture: St. Paul's letters contain clear references to the theological virtues,
particularly in Romans 5:5 and 1 Corinthians 13:13. These virtues—faith, hope, and charity (or
love)—are seen as essential aspects of the Christian life.

2. Rooted in Sanctifying Grace: The existence of theological virtues is closely tied to the nature of
sanctifying grace. Sanctifying grace, received initially in baptism, transforms the soul and
prepares it for divine union. Theological virtues serve as operative principles guiding us directly
towards God, our supernatural end.

3. Nature of Theological Virtues: These virtues have God Himself as their material object and
reflect His divine attributes. They are strictly supernatural, meaning only God can infuse them
into the soul. There are three theological virtues: faith, hope, and charity.

4. Distinctness and Interrelation: Theological virtues are distinct from one another yet
interconnected. Faith allows us to know God, hope enables us to desire Him as the Supreme
Good, and charity unites us to Him in love. While they can exist separately, they are most potent
when united.

5. Order and Perfection: Theological virtues follow a progression in both origin and perfection.
Faith comes first, as it allows us to know God's truth. Then, hope arises, leading us to desire
God's goodness. Finally, charity, the greatest of the virtues, enables us to love God and others
intimately. Charity is the most perfect because it unites us most closely with God and endures
eternally.

Moral Virtues

The basis for this doctrine can be found in Scripture, where virtues like temperance, prudence, fortitude,
and justice are emphasized as essential for leading a virtuous life.

While theological virtues are necessary for orienting individuals towards their supernatural end, moral
virtues are required to properly dispose them towards the means leading to that end. Infused moral
virtues act as habits within individuals, directing their faculties to follow reason illuminated by faith
towards the supernatural end. Unlike theological virtues, moral virtues do not have God as their
immediate object but rather aim to ordain human acts towards the supernatural end, distinguishing
them from acquired natural virtues.

These moral virtues govern all human actions, including those related to theological virtues, ensuring
that they are carried out in accordance with reason and not taken to excess. St. Thomas Aquinas
suggests that there are numerous moral virtues corresponding to different aspects of goodness, with
the four principal ones being prudence, justice, fortitude, and temperance. These virtues, also known as
cardinal virtues, serve as fundamental principles governing all other virtues and activities.

Cardinal Virtues

St. Thomas maintains that these virtues can be called cardinal from two points of view: in a less proper
sense, because they designate general conditions or characteristics necessary for any virtue (every
virtue calls for prudence, justice, fortitude, and moderation); more properly, because they pertain to
special activities that require the control of virtue. Hence, the cardinal virtues are special virtues, not
merely general virtues that comprise all the other virtues.

The principality of the cardinal virtues can be seen in the influence they exercise over their subordinated
virtues. The latter virtues function in secondary related matters, leaving the principal matter to the
corresponding cardinal virtue. Hence, each of the cardinal virtues can be divided into integral parts,
subjective parts, and potential parts.

 The integral parts refer to conditions or characteristics necessary for the perfect
exercise of the virtue. Thus, patience and constancy are integral parts of fortitude.
 The subjective parts are the various species of the principal virtue. Thus, sobriety and
chastity are subjective parts of temperance.
 The potential parts are those annexed virtues that do not have the full force and power
of the principal virtue but are in some way related to it. Thus, the virtue of religion is
annexed to justice because it has to do with rendering to God the cult that is due,
although this can never be done perfectly, because one cannot achieve the equality
required for strict justice.

But does the principality of the cardinal virtues make them superior to the secondary related virtues?
Evidently not, for religion and penance are superior to justice, since their object is nobler. Humility is
related to temperance, but is more excellent than temperance.

Nevertheless, it is necessary to preserve the principality of the cardinal virtues as hinges of the others,
because they comply more fully with their definitions as virtues. For example, commutative justice has
more of the aspect of justice than religion or penance. An annexed or related virtue may be superior, by
reason of its object, but the cardinal virtue is superior precisely as a cardinal virtue.
When an infant receives sanctifying grace in baptism, is there already Actual Grace working?

In the Catholic understanding, during the sacrament of baptism, an infant receives sanctifying grace,
which is the grace that makes a person holy and pleasing to God. This grace washes away original sin
and incorporates the individual into the Body of Christ, the Church. Sanctifying grace is infused into the
soul and remains as a permanent indwelling presence, transforming the person's nature and making
them a child of God.

However, in addition to sanctifying grace, it's not uncommon to understand that actual grace may also
be at work, even in the case of an infant receiving baptism. Actual grace is understood as the divine
assistance given by God for specific actions or moments in our lives to help us choose what is good and
avoid what is evil. It is transient and comes and goes as needed.

In the case of infant baptism, actual grace may be present in various ways:

1. Through the prayers and intentions of the parents, godparents, and the Church: When parents
and godparents bring an infant to be baptized, they often do so with faith and prayer. God
responds to these prayers and may provide actual grace to guide the child's life as they grow.

2. Through the actions of the celebrant and the sacrament itself: The sacrament of baptism is an
outward sign instituted by Christ to confer grace. In the administration of the sacrament, the
celebrant invokes the Holy Spirit, and through the sacramental action itself, God's grace is at
work. This grace can include not only sanctifying grace but also actual grace to help the child live
a life in accordance with their baptismal vows as they grow older.

3. Through the ongoing prayers and support of the faith community: The Church, as the Body of
Christ, continually prays for and supports its members. This communal prayer and support can
be a source of actual grace for the baptized infant, even from a very young age.

While sanctifying grace received during baptism is the primary focus, it's not uncommon to recognize
the presence of actual grace at work as well, supporting the child in their journey of faith from the very
beginning.