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The implications of the theological maxim that there is no such thing as an “untested virtue” means that God will send various trials to each person over a lifetime to test each virtue. As Fr. Jean-Baptiste Saint-Jure says in “A treatise on the knowledge and love of Our Lord Jesus Christ”: “it is not enough to think and speak about virtue, we must come to practice it.” A few examples would include:
God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
Fr. Jean-Baptiste lists these examples:
when humility has been tried by temptations to pride, by confusion and by contempt; patience by temptations to anger, by sufferings and contradictions; poverty by want of necessary things; obedience by orders contrary to our sentiments, etc., for it is a general principle with regard to moral virtues that virtue which is untried is not a virtue, or at least is but the shadow of a virtue. How can I know whether you have courage to support poverty if you revel in riches, whether you can endure ignominy and contempt patiently if you have never known anything but esteem and applause, with what constancy you will support the loss of your children if they are in robust health and strength? You may indeed be virtuous, but this is to be judged by effects; it is the occasion which shows it. A soldier does not acquire the reputation of being valiant by wearing a fine sword, but by using it bravely to defend himself and attack the enemy. We may conclude hence that there are few virtues among men, for the greater number surrender at the first attack, and know not how to bear up under the least shock or disappointment. We see many who are mild and tranquil so long as nothing occurs to annoy them, who obey when they are commanded to do what is pleasing to them; who are humble in words and practise certain exterior humiliations, but if you touch them in a sensible part, they are all in disorder. … It is more difficult to be abstemious if our table be charged with choice viands than if we have only bread and water; because the presence of the objects, as philosophers teach, and as reason and experience demonstrate, puts in motion the sensual appetite which lay dormant during their absence.
- apparently hopeless situations tests hope
- worry about money and running out of money tests trust in God
- temptation tests loyalty to God
- trials that last weeks, months, years or even lifetimes tests long-suffering
- irritations tests patience
- tithing tests generosity
- dryness in prayer and apparently unanswered prayer tests faith
- love of enemies tests love
God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
Fr. Jean-Baptiste lists these examples:
when humility has been tried by temptations to pride, by confusion and by contempt; patience by temptations to anger, by sufferings and contradictions; poverty by want of necessary things; obedience by orders contrary to our sentiments, etc., for it is a general principle with regard to moral virtues that virtue which is untried is not a virtue, or at least is but the shadow of a virtue. How can I know whether you have courage to support poverty if you revel in riches, whether you can endure ignominy and contempt patiently if you have never known anything but esteem and applause, with what constancy you will support the loss of your children if they are in robust health and strength? You may indeed be virtuous, but this is to be judged by effects; it is the occasion which shows it. A soldier does not acquire the reputation of being valiant by wearing a fine sword, but by using it bravely to defend himself and attack the enemy. We may conclude hence that there are few virtues among men, for the greater number surrender at the first attack, and know not how to bear up under the least shock or disappointment. We see many who are mild and tranquil so long as nothing occurs to annoy them, who obey when they are commanded to do what is pleasing to them; who are humble in words and practise certain exterior humiliations, but if you touch them in a sensible part, they are all in disorder. … It is more difficult to be abstemious if our table be charged with choice viands than if we have only bread and water; because the presence of the objects, as philosophers teach, and as reason and experience demonstrate, puts in motion the sensual appetite which lay dormant during their absence.
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