Fall 2002

Part 1 - The pursuit of virtue

(Originally published in the Fall 2002 edition of GONZAGA, the alumni publication.)

In this issue, I would like to initiate a new miniseries on themes in Jesuit education (for example, the pursuit of virtue, perspectives on ethics, the social teaching of the Church, the relationship of rights and the common good, the relationship between faith and reason, and practical aspects of prayer). Since this miniseries will be rather long, I will periodically interrupt it to report on plans and developments at Gonzaga. I will begin this series with the pursuit of virtue.

Since the initiation of the "Ratio Studiorum," Jesuits have considered virtue a central topic in their educational mission. They approached it from the vantage point of the four cardinal virtues (wisdom/prudence, courage, perseverance/self-control, and justice) and then through the theological virtues (faith, hope, and love). I would like to approach it from the opposite point of view, starting with the theological virtue of love (which was of greatest interest to Jesus), and then proceed backwards to the cardinal virtues. The reason for this reordering will become evident. Though encyclopedias have been written about these virtues throughout the centuries, I intend here to address only a few salient points on their importance within Jesuit education.

It may be best to begin with a brief definition of virtue, which might be called a "good habit." A "habit" may be viewed as a disposition which is so valued and oft repeated that it becomes second nature; that is as powerful in human conduct as genetically or instinctually motivated dispositions. The key difference, of course, is that virtues must ultimately be freely chosen while genetic or instinctual dispositions are not. The "good" in "good habits" refers to dispositions that will build up the contributive (i.e., positive, just, and loving) and ultimate (i.e., faith, and the desire for what is unconditional, unrestricted and eternal) capacities of individuals and the human community. Thus, a virtue is a habitual disposition toward a contributive or ultimate end.

We may now proceed to what Jesus considered to be the most important specific virtue, namely agape (love solely for the good of the other). In the spring issue of GONZAGA, I addressed the issue of love. It might be recalled that agape is an extraordinarily efficacious and fulfilling purpose of life. Indeed, Jesus considered it to be the purpose of life. This powerful disposition of appreciation and selfless dedication to another is almost purely positive and is the source of forgiveness, compassion and care. These activities assure peace, build community, support need, heal the broken, overcome adversity, bring justice to fruition, and inspire an ever-growing desire for the common good.

Love is the one virtue that Jesus acknowledges to be an end in itself. He saw it as being an ever-widening gyre, beginning with the love of God and leading to love of neighbor and love of self. This enhances the love of God, which enhances the love of neighbor, etc. As love grows, deepens, and is purified of egocentricity, it becomes a force of pure edification, and in St. Paul's view, endures unto eternity. All other virtues are mere means (though very necessary means) to this eternal efficacious and edifying end.

The above insight can be grasped by returning to the four cardinal virtues. Though Plato and Aristotle may have thought courage and self-discipline to be virtuous in themselves, Jesus sees them as being virtuous when they are aiming at love. In that context, they are necessary for love. If courage, for example, does not aim at love, it can be mere bravado, cruelty or egoism. Unloving courage can "put down," dominate, and even kill mercilessly. Courage, therefore, desperately needs agape as its end.

Alternatively, love needs courage as its means. For if one is to be selflessly committed to the good of another, one cannot fear embarrassment, insults, ridicule or hardship. In some cases, one must even transcend the fear of danger or death. If one proclaims love but is unwilling to stand by a ridiculed friend or risk hardship for a suffering colleague, that love would seem impotent. The same holds true for self-discipline, humility, and even wisdom.

You will have to wait for the next issue of GONZAGA to find out the rest of the story. You may be interested to know that Gonzaga is committed to the teaching of ethics not only in philosophy and theology courses, but also in professional courses across the curriculum. We are even starting a program for Gonzaga students to teach virtue ethics in high schools and community centers. We also host national forums on Executive Ethics (to be held in Seattle next year) and in Engineering Ethics (to be held in Louisiana next year). Also, I have developed an ethical leadership curriculum in a book and on audio- and videotapes. If you are interested in these programs, look at our website www.gonzagaethics.com, or call Michael Stebbins at (509) 323-5519.