Joshua Bennett
Passions, or emotions, are a significant aspect of the human experience from a Catholic viewpoint. They are seen as natural and morally neutral, neither inherently good nor evil. Passions can be defined as motions of the sensitive appetite in humans, driving them towards attaining some perceived good or avoiding evil. The intensity of a passion is proportional to the intensity of desire or aversion for an object or situation. While passions can be powerful influences, individuals are encouraged to regulate them through reason and willpower, ensuring they align with virtue and do not become enslavers. Passions are believed to play a crucial role in delighting in God and fostering a freely chosen union with God and neighbour. This perspective highlights the importance of enjoying life, others, and the kingdom of God.
| Characteristics | Values |
|---|---|
| Passions are morally neutral | Passions are neither good nor bad in themselves |
| Passions are involuntary | Passions are not always under the control of the will |
| Passions can be voluntary | Passions can be commanded by the will |
| Passions can be controlled | Passions can be resisted by the will |
| Passions are connected to reason | Passions are connected to human reason |
| Passions are connected to virtue | Passions can be used to acquire and exercise virtue |
| Passions are connected to vice | Passions can be perverted by vice |
| Passions are connected to emotions | Passions are interchangeable with feelings and emotions |
| Passions are connected to love | Passions direct senses, intellect and will toward what is thought good |
| Passions are connected to God | Passions are part of God's plan |
| Passions are connected to marriage | Passions can be overshadowed by the desire for marriage |
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What You'll Learn
Passions are morally neutral
The sensitive appetite is twofold, concupiscible and irascible, specifically distinct because of their objects. The object of the concupiscible is real or apparent good, and suitable to the sensitive inclination. The object of the irascible appetite is good qualified by some special difficulty in its attainment. The chief passions are eleven in number: six in the concupiscible appetite—namely, joy or delight, and sadness, desire and aversion or abhorrence, love and hatred; and five in the irascible—hope and despair, courage and fear, and anger.
When voluntary, the passions may increase the intensity of the acts of the will, but they may also lessen their morality by affecting its freedom. Passions are neither good nor bad in themselves. Only in so far as they are voluntary do they come under the moral law. Their motions may sometimes be antecedent to any act of the will, or they may be so strong as to resist every command of the will. The feelings in connection with the passions may be lasting, and not always under the control of the will, but they can never be so strong as to force the consent of our free will unless they first run away with our reason.
When regulated by reason, and subjected to the control of the will, the passions may be considered good and used as means of acquiring and exercising virtue. Christ Himself, in whom there could be no sin nor shadow of imperfection, admitted their influence.
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Passions are part of God's plan
Passions can be viewed as God-given talents and gifts that can be used to pursue a specific task or vocation. For example, singlehood can be a time to pursue passions without the added responsibilities of marriage. Passions can also be seen as a way to connect with God and others, as God intends for people to enjoy life, others, and the kingdom of God. Passions can empower people to do great things, take courageous action, and aspire to holiness.
However, it is important to note that passions can be problematic when they become the sole driver of one's actions, leading to a disordered relationship with oneself and others. Passions should be kept under subjection and directed by reason and will, which can command the inferior powers of the sensitive appetite and excite its emotions. Passions can be shaped through acts of the will and intellect, and it is the responsibility of the individual to ensure they are ordered towards virtue rather than vice.
The importance of self-possession and controlling one's passions is emphasized in Catholic teachings. A man who governs his passions is a master of himself and can give love because he possesses it. This is exemplified by the story of Jean de Brebeuf, a missionary who, along with Father Lalemant, chose to stay and minister to their flock in the face of danger.
In conclusion, passions are part of God's plan and can be used to pursue one's vocation and connect with God and others. However, they must be kept under subjection and directed by reason and will to avoid becoming a slave to one's passions.
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Passions can be controlled
Passions are a natural part of the human psyche. They are motions of the sensitive appetite in man, which tend towards the attainment of some real or apparent good, or the avoidance of some evil. The more intensely the object is desired or abhorred, the more vehement is the passion. Passions are not inherently good or evil, but they can be shaped through acts of the will and intellect.
According to St. Dominic, "A man who governs his passions is master of the world. We must either command them, or be enslaved by them." Passions can be controlled by the will, which can command the inferior powers of the sensitive appetite and excite its emotions. The will can also resist by refusing its consent to the promptings of passions, especially when their promptings are irrational and inordinate. This is in line with the Catholic belief that passions are indifferent in regard to morality and can be considered good when regulated by reason and subjected to the control of the will.
Passions can be shaped and directed towards virtue. When voluntary, passions may increase the intensity of the acts of the will, but they may also lessen their morality by affecting its freedom. Passions can empower us to do great things, take courageous action, and aspire to holiness. They can help us to love like Christ on the cross, which is the end to which our passions must help us achieve.
An example of a man who demonstrated self-possession and control over his passions is Jean de Brebeuf, one of the first missionaries to the Huron people in North America. His superior wrote of him, "His evenness of temper seemed to be the virtue that outweighed all others. Nothing could upset him. During the twelve years I have known him, whether as superior or subject, I never saw him angry or even slightly indignant."
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Passions are connected to reason
Passions are a natural component of the human psyche, forming a connection between the life of the senses and the life of the mind. Passions are not inherently good or evil, but they can be considered good or evil depending on how they engage with reason and will.
Passions are motions of the sensitive appetite in humans, tending towards the attainment of some real or apparent good, or the avoidance of some evil. The more intensely the object is desired or abhorred, the more vehement the passion. Passions are commanded by and referable to reason, and therefore belong to the sphere of moral good and evil.
The Catholic view is that passions are not to be denied or scorned, but rather that they are indispensable in the doing of morally good acts. Passions are morally good when they contribute to a good action, and evil when they contribute to a bad action. When regulated by reason and subjected to the control of the will, passions may be considered good and used as a means of acquiring and exercising virtue.
Passions can be considered in the three stages of the spiritual life: acquisition, increase, and perfection. Passions are voluntary when they are commanded by the will or when the will does not place obstacles in their way. They can increase the intensity of the acts of the will, but they may also lessen their morality by affecting its freedom.
It is important to remember that passions and gifts are part of God's plan, and they should be pursued and cultivated. Passions imply dedication, expertise, a strong work ethic, and a love for something outside of oneself. They are a sign of being human and endowed with a will and intellect.
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Passions are related to virtue
Passions, or emotions, are motions of the sensitive appetite in humans that tend towards the attainment of some real or apparent good, or the avoidance of some evil. The more intensely the object is desired or abhorred, the more vehement is the passion. Passions are neither good nor bad in themselves, but they can be directed and devoted to the service of God and the acquisition, increase, and perfection of virtue.
The passions, unless restrained, can lead to sinful excesses. To establish and preserve harmony, it is necessary for the spirit to rule over the flesh, and for the spirit to free itself from the tyranny of passions. This can be achieved by the renunciation of unlawful things that our lower nature craves.
When regulated by reason and subjected to the control of the will, passions may be considered good and used as a means of acquiring and exercising virtue. Christ Himself, in whom there could be no sin nor shadow of imperfection, admitted the influence of passions, as seen in His sorrow, weeping, and troubled spirit in the Gospel accounts.
Passions can be understood in relation to virtue through the three stages of the spiritual life: acquisition, increase, and perfection. For example, the virtue of love, guided by reason, prudence, and truth, can lead to great good, but when misdirected, it can also cause damage.
In summary, passions are indifferent in themselves regarding morality, but they can be directed towards virtue when subjected to the control of reason and will. This allows passions to be used for the service of God and the acquisition of virtue.
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Frequently asked questions
Passions are the motions of the sensitive appetite in humans that tend towards the attainment of some real or apparent good, or the avoidance of some evil. The more intensely the object is desired or abhorred, the more vehement is the passion. Passions are neither good nor evil in themselves.
Passions can be considered in the three stages of the spiritual life: acquisition, increase, and perfection. When regulated by reason and subjected to the control of the will, passions may be considered good and used as a means of acquiring and exercising virtue.
When we are slaves to our passions, we allow our emotions to take control and direct us. This is problematic because humans have a rational soul and should not be driven solely by their emotions.
Passions can be shaped through acts of the will and intellect. A man who governs his passions is a man of tremendous strength. Self-possession allows us to give ourselves in love and put our passions in the service of our will and intellect.
It is important not to lose one's passions in the pursuit of marriage. Being single is the time to pursue your passions, talents, and dreams. Marriage is a beautiful but difficult vocation that requires constant sacrifice and dedication to one's spouse.
