A Quote by Thomas Aquinas
Perfection of moral virtue does not wholly take away the passions, but regulates them.
Related Quotes
Unclean spirits increase the passions in us, making use of our negligence, and inciting them. But the angels decrease our passions, inciting us to the perfection of virtue.
Virtue does not consist in the absence of the passions, but in the control of them.
Why should we desire the destruction of human passions? Take passions from human beings and what is left? The great object should be not to destroy passions, but to make them obedient to the intellect. To indulge passion to the utmost is one form of intemperance - to destroy passion is another. The reasonable gratification of passion under the domination of the intellect is true wisdom and perfect virtue.
It is difficult to say which is the greatest evil--to have too violent passions, or to be wholly devoid of them. Controlled with firmness, guided by discretion, and hallowed by the imagination, the passions are the vivifiers and quickeners of our being. Without passion there can be no energy of character. Indeed, the passions are like fire, useful in a thousand ways, and dangerous only in one--through their excess.
Take away material prosperity; take away emotional highs; take away miracles and healing; take away fellowship with other believers; take away church; take away all opportunity for service; take away assurance of salvation; take away the peace and joy of the Holy Spirit... Yes! Take it all, all, far, far away. And what is left? Tragically, for many believers there would be nothing left. For does our faith really go that deep? Or do we, in the final analysis, have a cross-less Christianity?
Sorrow and happiness are the heresies of virtue; joy and anger lead astray from TAO; love and hate cause loss of virtue. The heart unconscious of sorrow and happiness - that is perfect virtue. One, without change - that is perfect repose. Without any obstruction - that is the perfection of the unconditioned. Holding no relations with the external world, - that is perfection of the negative state. Without blemish of any kind, - that is the perfection of purity.
Most humans know their own "reason" only in the sense that Hume defined it, as "a slave to the passions"-and by "passions" he meant not moral passions or the passions of transcendent genius, but only low appetites or base desires, which society and economy ultimately shape and spur on in us.
Only passions, and great passions, can raise the soul to great things. Without them there is no sublimity, either in morals or in creativity. Art returns to infancy, and virtue becomes small-minded.
You cannot have Liberty in this world without what you call Moral Virtue, and you cannot have Moral Virtue without the slavery of that half of the human race who hate what you call Moral Virtue.
We have no government armed with power capable of contending with human passions unbridled by morality and religion. Our constitution was made for a moral and religious people... it is wholly inadequate to the government of any other.
The questions most furiously discussed are those which have in them a basis of truth, and yet a large admixture of errors. We inconsiderately take hold of, and mistakingly support or oppose them, as either wholly true or wholly false.
Natural good is' so intimately connected with moral good, and natural evil with moral evil, that I am as certain as if I heard a voice from heaven proclaim it, that God is on the side of virtue. He has learnt much, and has not lived in vain, who has practically discovered that most strict and necessary connection, that does and will ever exist between vice and misery, and virtue and happiness.
Unbelief does nothing but darken and destroy. It makes the world a moral desert, where no divine footsteps are heard, where no angels ascend and descend, where no living hand adorns the fields, feeds the birds of heaven, or regulates events.
Moral virtues and intellectual virtues are very different from each other, and moral virtue has to do with motivation, not cognition. Moral virtue requires a human level of intelligence, but it doesn't require that one be an intelligent human.
Whoever wishes to make progress in perfection should use particular diligence in not allowing himself to be led away by his passions, which destroy with one hand the spiritual edifice which is rising by the labors of the other. But to succeed well in this, resistance should be begun while the passions are yet weak; for after they are thoroughly rooted and grown up, there is scarcely any remedy.
The mind of a man that loves God does not fight against things or thoughts about them, but against the passions that are connected with these thoughts. That is, he does not struggle against a woman, or against one who has insulted him, and not against the images of them, but against the passions that are aroused by these images.
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