This theological debate was also, however, a political matter. Is the interpretation of tongues of more worth than the utterance of wisdom is a gift of healing to be valued to a lesser degree than the work of prophesy? The members of the Church in Corinth were involved precisely this kind of dispute. Since there are different categories of pneumatika and many different examples of pneumatika within each category, a question naturally arises as to their relative value.

Pneumatika are, then, abilities and actions that are inspired by the Spirit.

Pneumatika include, but are not restricted to, the utterance of wisdom, the utterance of knowledge, faith, gifts of healing, the working of mighty deeds, prophesy, the discernment of spirits, speaking in tongues, and the interpretation of tongues. Paul delineates three categories of pneumatika: gifts ( charismata), services ( diakoniai), and works ( energemata) and his list of examples of pneumatika is broad. The first is the theological question of the relative value of each of the spiritual things. In Chapter 12 of 1 Corinthians, Paul answers two questions of particular relevance to faith, hope, and love. In order to understand what Paul has in mind when referring to them as such, we need to look to the context in which they are drawn together in the first place, namely, as part of PaulвЂ™s efforts to resolve a number of disputes causing disquiet within the burgeoning church in Corinth, in the establishment of which he had been key. Rather than describing faith, hope and love as virtues, Paul uses the very broad term pneumatika-вЂspiritual thingsвЂ™-to describe the three. Thus, we find in PaulвЂ™s letters something resembling the later distinction between deontology and virtue ethics, as well as the grains of LutherвЂ™s insistence on the radical distance between law and grace, even if only in nascent form. Only the latter is вЂin the domain of GodвЂ™s graceвЂ™ (Gal 5:4). However, he does draw a distinction between following the law and вЂfaith active in loveвЂ™ (Gal 5:6).

Indeed, as we shall see it took until the 13 th Century for this term to appear. At no point does Paul refer to faith, hope, and love as virtues, let alone theological virtues. However, it is the letter to the Corinthians that Paul gives them the most attention. This is not the only place in which Paul speaks of faith, hope, and love within the same passage the three are also drawn together in 1 Thessalonians (1:3, 5:7-8) and Galatians (5:4-6).

2: Saint PaulДЇaith, hope, and love appear together in the distinctive triadic formulation in chapter 13 of St. Thomas Aquinas, Martin Luther, and Paul Tillich. By examining PaulвЂ™s letter, we shall identify a number of questions with which to focus our discussion of St. We shall begin by discussing the locus classicus of faith, hope, and love within the theological tradition: St. In what follows we shall focus on a number major figures in the history of theology, at times using them as points of departure to discuss the context in which their thinking emerged. As we shall see, the history of these terms has seen marked differences in the way in which each of the three has been understood the understanding of concept of virtue itself the understanding of what agency consists in and the level of involvement of the agent in the acquisition and exercise of the three. In this Green Paper we shall provide an overview of the history of the theology of faith, hope, and love, with specific emphasis on their reception as virtues.

Relations of virtues and vices catholic