“And the Lord appeared to Solomon in a dream by night, saying, ‘Ask what thou wilt that I should give thee.’ And Solomon said, ‘Thou hast shewn great mercy to Thy servant David my father, even as he walked before Thee in truth, and justice, and an upright heart with Thee; and Thou hast kept Thy great mercy for him, and hast given him a son to sit on his throne, as it is this day. And now, O Lord God, Thou hast made Thy servant king instead of David my father, and I am but a child, and know not how to go out and come in. And Thy servant is in the midst of the people which Thou hast chosen, an immense people, which cannot be numbered nor counted for multitude. Give therefore to Thy servant an understanding heart, to judge Thy people, and discern between good and evil. For who shall be able to judge this people, Thy people which is so numerous?‘ And the word was pleasing to the Lord that Solomon had asked such a thing. And the Lord said to Solomon, ‘Because thou hast asked this thing, and hast not asked for thyself long life or riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern judgment – behold, I have done for thee according to thy words, and have given thee a wise and understanding heart, insomuch that there hath been no one like thee before thee, nor shall arise after thee.'”
The third book of the Kings (aka. the first book of the Kings), 3: 5-12 [link]
I mentioned several human virtues last week: prudence, justice, fortitude and temperance. Virtue is a stable disposition of the of the human will, that is established by long practice. The more we practise virtue, the more virtuous we become; virtue has to become habitual for us. These four cardinal virtues are called human because they are philosophical virtues, related to a rational self-mastery that is acquired before theology arrives on the scene. This is likely what Solomon prays for in the first reading this weekend (above).
When a prophet or a priest begins to teach us the Law, we discover that God demands far more of us. We are to act well not only to a high degree, but to a superlative degree, out of love for Him. The so-called theological virtues are enumerated by S. Paul in his letters: faith, hope and charity. The human virtues are not separate from the theological virtues, but are rather contained within. We can perhaps see how prudence and justice and temperance are operative within the theological virtue of charity. The theological virtues dispose us towards a relationship with God, Who more clearly here than in the discussion of the mere human virtues is the end and goal of all human life. Faith, hope and charity point directly to Him.
By faith, we accept God and His plan for us and His proposals to us, and we seek to learn more about Him and His will for His creation. Faith is not private (as is often thought these days), but rather it is declaredly public where prudence permits it, and this public face is required by Christ Himself, Who said that those who acknowledge Him in the world will be acknowledged by Him before the throne of God Almighty. The persecuted Church around the world makes this very clear to us who live in relatively more peaceful situations.
The virtue of hope is related to the promises made by Christ, which point to a future happiness with God in heaven, in a fullness of the reign of God at the end of all things. The Church remains convinced that the happiness of men and women and their ultimate fulfilment can only be found in God, and proposes faith and religion to those who aspire to perfect happiness. The Church is also a realist, and she does not hide from us that mortal human life is subject to pain and suffering – Christian hope therefore speaks of a joy that lives through suffering (in this life), and simultaneously points beyond this life to an eternal beatitude. Of course, we can hope for ourselves and for others as well; and that leads us to the third theological virtue: charity.
For charity is desiring good for other people, and especially with respect to their ultimate end in God. If we love somebody truly, we want their eternal beatitude. But charity begins with God – we love Him first and above every other thing, and then we love other people for His sake. Christ wishes us to love even our enemies, which is one of the greatest demands of the gospel, for it is difficult to love even our friends sometimes. And then we hear stories of the Christian martyrs (even in our own times) praying for the wretched men who are ruining their lives, destroying their families, and trying to kill them. Charity inspires the pursuit of the other virtues, and makes us God-like in our perfection, by giving us the ‘spiritual freedom of the children of God.’ Charity is more than generosity, it is benevolence, and so it includes fraternal correction (to turn those who are in error back to God), friendship and ultimately a communion of hearts.
So let us pray for the graces to acquire these virtues of faith, hope and charity – and especially charity. Let us pray for them as King Solomon once prayed for the divine Wisdom to be a virtuous king.
And so we increase our list of virtues this weekend with these three. We all exercise these virtues to an extent, but we must possess them to a higher degree, and (God-willing) to perfection. Our readings this weekend suggest asking God for the Wisdom to acquire these virtues, and as with the psalm giving thanks when that Wisdom is given to us in the form of the Law of Moses. So, the Solomon story, and the second reading tells us about cooperating with God in enabling His will and His purpose, as true images of Christ.
“And we know that to them that love God, all things work together unto good, to such as, according to His purpose, are called to be saints. For whom He foreknew, He also predestinated to be made conformable to the image of His Son; that He might be the firstborn amongst many brethren. And whom He predestinated, them He also called. And whom He called, them He also justified. And whom He justified, them He also glorified.”
Letter of S. Paul to the Romans, 8: 28-30 [link]
And the Gospel message suggests that we should make great sacrifices to acquire the necessary graces for the virtuous life. So, the merchant sells everything to acquire the buried treasure, or a hidden pearl of great worth. The fishermen carefully discern what is good and bad in their catch, preserving the good, discarding the rest. Well I know this parable of the fishermen is more about the final judgement again, as last week. But I shall use it in this fashion also, because of the next parable about the good householder, which is suggestive.
As good householders, the Apostles, the early Fathers, the bishops and priests of later times were to seek in the old cupboards of tradition what was good in the Hebrew religion (the Ten Commandments and Wisdom theology) and join it to the newness of the Gospel of Christ. The philosophical and theological tradition of the Catholic Church is the result of their work.
“‘…The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. Again the kingdom of heaven is like to a merchant seeking good pearls. Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it. Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes. Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth. So shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. Have ye understood all these things?’ They say to Him, ‘Yes.’ He said unto them, ‘Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old.'”
Gospel of S. Matthew, 13: 44-52 [link]
Catholic Louth and Mablethorpe 