Mere Christianity -- Book 3, Chap. 2
The Cardinal Virtues
In chap. 1 of book 3, "The Three Parts of Morality," Lewis chose to introduce this section on morality in this simplified form for time's sake by looking at the 3 parts of morality:
1. Between individuals,2. Within the individual himself or herself,3. Between the Creator and creature.But there is an older and more precise way of discussing morality, especially within the Christian church, that Lewis now wishes to explain.
Traditionally, morality has been introduced according to the 7 virtues of man. They are made up of the "4 Cardinal Virtues" and the "3 Theological Virtues," (cf. 3:9-12, where Lewis will explain the latter). The cardinal virtues are those that are recognized by all civilized persons, while the theological virtues are those which pertain specifically to the Christian faith.
The word "cardinal" comes from the Latin, "cardo," which means, "hinge," in that all the other virtues of man "hinge" or "pivot" on these 4 main virtues, which are:
1. Prudence,2. Temperance,3. Justice, and4. Fortitude.Prudence
Prudence refers to practical common sense, taking the trouble to think out what you are doing and what is likely to come of it.
Many today do not think of prudence as a virtue, even among Christians who think that if you are at least good, it doesn't matter that you are a fool (Christ said, "become like a child").
But most children show plenty of "prudence" in regards to those things they are really interested in and they think them out quite sensibly.
Also, Christ never meant that we are to remain like children in our "intelligence," rather he wants us to have a "child's heart" but a "grown-up's head." Christ wants us to be "simple, single-minded, affectionate, and teachable like good children, but he also wants us to have a first-class fit intelligence.
When you think about God, it's important that you think intelligently about God. Not that he doesn't have any use for the simple-minded folk, but you should use the intelligence he gave you to the best of your ability.
We should be "intellectual slackers" any more than we should be "moral slackers." Christianity takes a hold of all of you, brains and all. And someone who becomes a Christian soon realizes that his intelligence is quickly sharpened. "One of the reasons why it needs no special education to be a Christian is that Christianity is an education itself."
Temperance
Unfortunately, the good word "temperance" has over the years been reduced to mean simply "teetotalism." But when the word was originally used as a cardinal virtue it referred to all pleasures and it meant not abstaining from them but "going to the right length and no further."
It is a mistake to think that Christianity means that Christians ought to be "teetotalers," when it is rather the Islamic belief and not Christianity that abstains from alcohol.
While it's certainly true that a Christian may have to abstain from alcohol temporarily because either he can't control himself or he is in the presence of others who can't control themselves, but he should be clear that he is not abstaining from alcohol because "he" condemns it and that other Christians should be free to enjoy it.
This is one of the marks of a "bad man" that he cannot give up something without wanting everyone else around him to give it up also. But this is not the way of the Christian. While a Christian is free to give up all sorts of things, he is not free to then start saying that they are bad in themselves and begin to look down his nose at those who enjoy them.
The serious error by reducing "temperance" to mere "teetotalism" is that it causes people to forget that you can be intemperate about many things. "A man who makes his golf or his motor-bicycle the center of his life, or a woman who devotes all her thoughts to clothes or bridge or her dog, is being just as 'intemperate' as someone who gets drunk every evening." Even if such intemperance does show on the outside, God is not fooled by externals.
Justice
Justice should not be reduced to what goes on in the civil courts. Rather, justice is the old name for everything we now call "fairness." It includes "honesty, give and take, truthfulness, keeping promises, and all that side of life.
Fortitude
Fortitude includes both kinds of courage -- the kind that faces danger as well as the kind that "sticks it" under pain, or perseverance (what we sometimes call "guts"). You cannot practice all the other virtues unless you have this one.
How Do These Relate To One Another?
The Four Rightly Related:
a. Reason governs Will -- This is Prudence or Wisdom.
b. Will governs Appetites -- This is Temperance or Moderation.
c. The effect of those two virtues is Justice.
d. Fortitude or Courage prompts a person to honor that hierarchy.
The Four Wrongly Related:
a. The Appetites govern Will -- Lust, gluttony, avarice.b. The Will governs Reason -- Folly, gullible.c. Injustice is the effect of these two.d. Cowardice prompts one to dishonor that hierarchy.One More Thing . . .
We need to be careful to remember that it is one thing to "do" some particular just or temperate act, but that is an entirely different thing than "being" a just or temperate man. Any one can make a good shot at tennis now and then, but that is different from someone who is well-trained that you can expect good shots regularly. In the same way, a man who perseveres in doing just actions trains his character to be virtuous. This is what we refer to as "virtue" rather than merely performing those acts from time to time.
Why is this so important to remember?
1. In the long run, we are not simply concerned with doing the right thing, but equally having the right reason for doing it. Why? Because only the latter truly forms a character over a lifetime.
2. God is not simply concerned with doing the right thing every once in a while -- obedience is not the end of the matter. Rather, God is more concerned about the "kind" of person you are and that is what he is doing/forming in you.
3. Sometimes, we are too earthly minded that we only think of morality or virtues as being important only in this life. But we forget that the things we are doing now are truly shaping our character and it is that person who will live forever. Those acts we do now, right here, are shaping the kind of person we will be in eternity. We are not simply trying to behave better, but we are trying to build a lifelong character that will last for eternity.
Now, we are not saying that you will not enter into heaven if you're character is still imperfect or you lack certain qualities, but:
The point is that if people have not got at least the beginnings of those qualities inside them, then no possible external conditions could make a "Heaven" for them -- that is, could make them happy with the deep, strong, unshakable kind of happiness God intends for us.
Think about it this way: God wants us to "fully" enter into his joy and the way he is working in us right now, in this present life, by forming our character through the little, mundane daily acts of virtue, is how we will appreciate and understand more fully that joy when we arrive. Only to the degree that your present character is being formed in this life, will you be able to enjoy the presence of God in the next life.
