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Christian Relational Virtues: Hospitability, Compassion, and Solidarity

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Solidarity and Reciprocity with Migrants in Asia

Part of the book series: Religion and Global Migrations ((RGM))

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Abstract

In this chapter, Yuen examines some relational virtues that are critical in building relationships between local people and the marginalized, which, in turn, can sustain commitment to social concerns and the common good. She first examines the meanings and functions of justice, as a cardinal virtue, in guiding relationships with individuals, the relationship between societies and their individual members, and the relationships of individuals to the larger society and world community. Then, she discusses the meanings and practices of three interrelated Christian virtues—hospitality, compassion, and solidarity, through which the virtue of justice can be thickened. She offers some examples of virtuous practices or moral actions pertaining to each virtue. She also discusses the importance of the virtue of charity and the virtue of prudence in guiding Christians to love tenderly, to act justly, and to walk humbly with God and the migrants, our neighbors.

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Notes

  1. 1.

    This is the schema according to Thomas Aquinas’s account of virtue, which is found in his work Summa Theologiae, under his account of morality. Bonnie Kent, “Habits and Virtues (Ia Iiae, qq. 49–70),” in The Ethics of Aquinas ed. Stephen J. Pope (Washington DC: Georgetown University Press, 2002), 119. Also see Thomas Aquinas, Summa Theologiae (hereafter “ST”), I–II, 61.2–3 (stands for second part of the first part, question 61, article 2 to 3). I will use this format hereafter when I quote this work of Aquinas.

  2. 2.

    Apart from Aquinas’s cardinal virtues, James Keenan argues that the classical cardinal virtues are inadequate due to the change of contemporary needs and emergence of an anthropology that insists on the relationality of human beings. Thus, he proposes another four cardinal virtues, prudence, justice, fidelity, and self-care, as a skeleton of reference point for people of different cultures to discuss. His emphasis is on the relationality of the virtues. See James Keenan, “Proposing Cardinal Virtues,” Theological Studies 56, no. 4 (Dec 1995): 709–730. In this chapter, I will not discuss which approach is better. Rather, following Aquinas and other contemporary ethicists’ ideas, I will focus on and reinterpret the virtue of justice, which is a relational virtue appearing in both the traditional account of Aquinas and Keenan’s new proposal, and other relational virtues derived from it.

  3. 3.

    Aquinas, ST, I–II, 109.2,4; II–II, 29.1. See also Jean Porter, The Recovery of Virtue: The Relevance of Aquinas for Christian Ethics (Louisville: Westminster/ John Knox Press, 1990), 168.

  4. 4.

    Aquinas distinguishes between acquired and infused virtues. The four cardinal virtues (prudence, justice, temperance, fortitude) are acquired virtues but are also infused virtues when infused by God’s grace along with the theological virtues of faith, hope, and charity. All together they are called the seven virtues. See Aquinas, ST, I–II, 65.3. The four cardinal virtues can date back to Greek philosophers whereas the three theological virtues are specific to Christian, as written by Paul in the New Testament about the order of importance in spiritual gifts, “As it is, these remain: faith, hope and love, the three of them; and the greatest of them is love” (1 Corinthians 1: 13).

  5. 5.

    The Scripture has a rich vocabulary of justice and injustice. The two principal biblical terms are variations of the root sqd (used 523 times) and mispat (422 times), which are often used virtually interchangeably. Sedaqah is often translated “righteousness” and mispat “justice or judgment.” John R. Donahue, “The Bible and Catholic Social Teaching: Will This Engagement Lead to Marriage?” in Modern Catholic Social Teaching: Commentaries & Interpretation, ed. Kenneth R. Himes (Washington DC: Georgetown University Press, 2004), 13.

  6. 6.

    Donahue, “The Bible and Catholic Social Teaching,” 14–15.

  7. 7.

    Daniel G. Groody, Globalization, Spirituality, and Justice (Maryknoll, NY: Orbis Books, 2007), 33–54. Also see Walter Brueggemann, “Covenant and Social Possibility,” in A Social Reading of the Old Testament: Prophetic Approaches to Israel’s Communal Life, ed. Patrick D. Miller (Minneapolis: Fortress Press, 1994), 54–69. Also see John R. Donahue, “Biblical Perspectives on Justice,” in The Faith That Does Justice: Examining the Christian Sources for Social Change, ed. John C. Haughey (New York: Paulist Press, 1977), 75–105.

  8. 8.

    Aquinas, ST, II–II, 58.1.

  9. 9.

    Paul Wadell, “Reimagining the World: Why the Happiness of One Demands Justice for All,” in Happiness and the Christian Moral Life. 2nd ed. (Plymouth: Rowman & Littlefield, 2012), 228–229.

  10. 10.

    Jean Porter: “The Virtue of Justice (IIa IIae, qq. 58–122),” in The Ethics of Aquinas, ed. Stephen J. Pope (Washington, DC: Georgetown University Press, 2002), 272–273.

  11. 11.

    Aquinas, ST, II–II, 58.11. See also Porter, “The Virtue of Justice,” 273–274.

  12. 12.

    Thomas Aquinas delineated various species of justice: commutative justice (ST II–II, 62), distributive justice (ST II–II, 61, 63), and the integral parts of justice that must be present in every act of the virtue (ST II–II, 79.1). Also see Wadell, “Reimagining the World,” 230–232; Porter, “The Virtue of Justice,” 278–279.

  13. 13.

    Jean Porter, The Recovery of Virtue: The Relevance of Aquinas for Christian Ethics (Louisville: Westminster/ John Knox Press, 1990), 127.

  14. 14.

    Porter, Moral Action and Christian Ethics, 180.

  15. 15.

    Wadell, “Reimagining the World,” 226–227; Lamoureux and Wadell, The Christian Moral Life, 128.

  16. 16.

    Porter, “The Virtue of Justice,” 275.

  17. 17.

    Lamoureux and Wadell, The Christian Moral Life, 128.

  18. 18.

    Wadell, “Reimagining the World,” 247.

  19. 19.

    Christopher P. Vogt employs these three virtues as three interdependent virtues in the pursuit of the common good. He argues that each virtue specifies a particular and enduring manner of thinking, feeling, and acting. Solidarity pertains primarily to thought, compassion to the affections or to feeling, and hospitality to practicality or acting. I agree with Vogt that these three virtues are important for pursuing common good and expressing concern to the marginalized but I do not totally agree with him on the primary aspect of each virtue. Instead, I will reappropriate these three virtues in this chapter based on his work as well as works of other theologians and argue for the equal importance of these three dimensions. See Christopher P. Vogt, “Fostering a Catholic Commitment to The Common Good: An Approach Rooted in Virtue Ethics,” Theological Studies 68 (2007): 400.

  20. 20.

    Amy G. Oden, And You Welcomed Me: A Sourcebook on Hospitality in Early Christianity (Nashville: Abingdon Press, 2001), 14.

  21. 21.

    Oden, And You Welcomed Me, 114–115.

  22. 22.

    Christine D. Pohl, Making Room: Recovering Hospitality as a Christian Tradition (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1999), 13, 61. Also see Charles Taylor, Multiculturalism: Examining the Politics of Recognition (Princeton, NJ: Princeton University Press, 1994).

  23. 23.

    In commenting on Rom 12:13, Chrysostom notes that the phrase “given to hospitality” suggests “not waiting for those that shall ask for it … but to run to them, and be given to finding them.” Chrysostom, Homily 21 on Romans, NPNF1, vol. 11, 504. Also see Pohl, Making Room, 70.

  24. 24.

    Pohl, Making Room, 61–62.

  25. 25.

    Pohl, Making Room, 83.

  26. 26.

    Oden, And You Welcomed Me, 15–16.

  27. 27.

    See Pohl, Making Room, 121.

  28. 28.

    For more discussion on spiritual practices through meditation, please refer to Richard Gula, The Call to Holiness (New York: Paulist Press, 2003), 147–184; William Spohn, Go and Do Likewise: Jesus and Ethics (New York: Continuum, 2000), 136–141.

  29. 29.

    Oden, And You Welcomed Me, 51–52.

  30. 30.

    For details, please refer to Dianne Bergant, “Compassion in the Bible,” in Compassionate Ministry, ed. Gary L. Sapp (Birmingham, AL: Religious Education Press).

  31. 31.

    Its prefix “com” comes directly from com, an archaic version of the Latin preposition and affix cum (with); “passion” is derived from passus, past participle of the deponent verb patior, patī, passus sum. Compassion thus refers to one who is “with someone who suffers” or “co-suffering.”

  32. 32.

    Aquinas, ST, II–II, 30.2.

  33. 33.

    Laurence Blum, “Compassion,” in The Westminster Dictionary of Christian Ethics, ed. James F. Childress and John Macquarie (Philadelphia: Westminster Press, 1986), 109.

  34. 34.

    Martha Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge: Cambridge University Press, 2001), 2–3. Also see Maureen H. O’Connell’s discussion of Nussbaum’s idea of upheaval of thought and compassion. Maureen H. O’ Connell, Compassion: Loving Our Neighbor in an Age of Globalization (Maryknoll, NY: Orbis, 2009), 92–109.

  35. 35.

    Diana Fritz Cates, Choosing to Feel: Virtue, Friendship, and Compassion for Friends (Notre Dame: University of Notre Dame, 1997), 198–200.

  36. 36.

    Cates, Choosing to Feel, 205–206.

  37. 37.

    O’ Connell, Compassion, 50–52.

  38. 38.

    Liberation theologian Jon Sobrino describes Igancio Ellacuria, who was massacred with other Jesuits in El Salvador because of speaking out for social justice, as a person of compassion and mercy. He claims that Ellacuria’s words of “taking the crucified people down from the cross” are intelligence moved by mercy. Jon Sobrino, “A Letter to Ignacio Ellacuria,” in The Principle of Mercy: Taking the Crucified People from the Cross (Maryknoll, NY: Orbis Books, 1994), 188.

  39. 39.

    O’ Connell, Compassion, 52.

  40. 40.

    O’ Connell, Compassion, 53.

  41. 41.

    Stanley Hauerwas, A Community of Character: Toward a Constructive Christian Social Ethic (Notre Dame, IN: University of Notre Dame Press, 1981), 37.

  42. 42.

    See Nussbaum, Women and Human Development, 110–117.

  43. 43.

    Some of the works on the parables include: John Donahue, The Gospel in Parable: Metaphor, Narrative, and Theology in the Synoptic Gospels (Philadelphia: Fortress Press, 1988), 128–134; Spohn, Go and Do Likewise, 89–93; Jon Sobrino, The Principle of Mercy: Taking the Crucified People from the Cross (Maryknoll, NY: Orbis Books, 1994), 15–26; Gustavo Gutierrez, A Theology of Liberation, 15th anniv. ed. (Maryknoll, NY: Orbis Books, 2008), 113–114; William O’Neill and William Spohn, “Rights of Passage: The Ethics of Immigration and Refugee Policy,” Theological Studies 59, no. 1 (March 1998): 84–105.

  44. 44.

    Donahue, The Gospel in Parable, 132.

  45. 45.

    Donahue, The Gospel in Parable, 128–134.

  46. 46.

    Donahue, The Gospel in Parable, 127.

  47. 47.

    Spohn, Go and Do Likewise, 90–91.

  48. 48.

    See Donahue, The Gospel in Parable, 131.

  49. 49.

    O’Connell, Compassion, 70.

  50. 50.

    Sobrino, The Principle of Mercy, 15–17. Also see Joseph Curran, “Mercy and Justice in the Face of Suffering,” in Hope and Solidarity: Jon Sobrino’s Challenge to Christian Theology, ed. Stephen J. Pope (Maryknoll, NY: Orbis Books, 2008), 207–208.

  51. 51.

    O’Connell, Compassion, 71.

  52. 52.

    James Keenan, “Radicalizing the Comprehensiveness of Mercy: Christian Identity in Theological Ethics,” in Hope and Solidarity, 197.

  53. 53.

    Charles Curran, et al., “Commentary on Sollicitudo rei socialis (On Social Concern),” in Modern Catholic Social Teaching: Commentaries and Interpretation, 429.

  54. 54.

    John Paul II, Centesimus Annus, no. 10 (cf. RN, no. 25; QA, no. 3; Paul VI, Homily for the Closing of the Holy Year, 1975).

  55. 55.

    See Matthew L. Lamb, “Solidarity,” in New Dictionary of Catholic Social Thought, 908; John A. Coleman, “Neither Liberal nor Socialist: the Originality of Catholic Social Teaching,” in One Hundred Years of Catholic Social Thought, ed. John A. Coleman (Maryknoll, NY: Orbis Books, 1991), 25.

  56. 56.

    Bilgrien, Solidarity, 106.

  57. 57.

    See Bilgrien, Solidarity, 53, 76–77, 96.

  58. 58.

    John Paul II, Sollicitudo rei socialis, no. 38. The New Dictionary of Catholic Spirituality defines the virtue of solidarity: “as a response to the reality of human interdependence, solidarity is a moral virtue that promotes the common good and affirms the intrinsic values of all persons, who share filial bonds as children of the Creator.” See Robert Goizueta, “Solidarity,” in New Dictionary of Catholic Spirituality, ed. Downey, 906–907.

  59. 59.

    John Paul II, “If You Want Peace, Work for Solidarity,” Message for the World Day of Peace, 1987 (Vatican City, 1987).

  60. 60.

    Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, no. 194.

  61. 61.

    Lamb, “Solidarity,” 908–909. These ideas can be seen in various social encyclicals and speeches of Pope John Paul II, such as Laborem Exercens (On Human Work, 1981), no. 8, 10, 18; Sollicitudo Rei Socialis (On Social Concern, 1988), no. 37–40, 42; Centesimus Annus (On the Hundredth Anniversary of Rerum Novarum, 1991), no. 10; World Day of Peace 1993. See also Bilgrien, Solidarity, 42–44.

  62. 62.

    John Paul II, Sollicitudo rei socialis, no. 38.

  63. 63.

    Goizueta, “Solidarity,” 906–907.

  64. 64.

    Bilgrien, Solidarity, 98.

  65. 65.

    Bilgrien, Solidarity, 101.

  66. 66.

    bell hooks, “Feminism: A Transformational Politic,” in Talking Back: Thinking Feminist Thinking Black (Boston, MA: South End Press, 1989), 25.

  67. 67.

    Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, no. 193.

  68. 68.

    John Paul II, Sollicitudo rei socialis, no. 40.

  69. 69.

    Boff, Virtues for Another Possible World, 88–94.

  70. 70.

    Bilgrien, Solidarity, 232.

  71. 71.

    Thomas Aquinas, Summa Theologiae (hereafter “ST”) Vol. 1 and 2. Translated by Fathers of the English Dominican Province. New York: Benzigner Brothers, 1947, ST, II–II, 23.3, 7. Also see Jean Porter, The Recovery of Virtue: The Relevance of Aquinas for Christian Ethics (Louisville: Westminster/ John Knox Press, 1990), 169.

  72. 72.

    Aquinas, ST, II–II, 26.6, 27–30.

  73. 73.

    Aquinas, ST, I–II 65.5.

  74. 74.

    Eberhard Schockenhoff (trans. Grant Kaplan and Frederick G. Lawrence), “The Theological Virtue of Charity (IIa IIae, qq. 23–46),” in The Ethics of Aquinas, ed. Stephen J. Pope, 247–248.

  75. 75.

    Paul Wadell, The Primacy of Love: An Introduction to the Ethics of Thomas Aquinas (New York: Paulist Press, 1992), 92.

  76. 76.

    Porter, The Recovery of Virtue, 170. See also Aquinas, ST, II–II, 23.6, 27.4.

  77. 77.

    Aquinas claims charity as “the end of the other virtues” because it directs them all to its own end. Charity is called the “root and foundation of the other virtues” because all other virtues draw their sustenance and nourishment from there. Charity is called the “mother of the other virtues” because by commanding them it conceives their acts by charging them with life. Aquinas, ST, II–II, 23.8.

  78. 78.

    Aquinas, ST, II–II, 23.7.

  79. 79.

    Wadell, The Primacy of Love, 127.

  80. 80.

    Wadell, The Primacy of Love, 128.

  81. 81.

    Porter, “The Virtue of Justice,” 282–284.

  82. 82.

    Porter, “The Virtue of Justice,” 283.

  83. 83.

    Aquinas, ST, II–II, 58.1.

  84. 84.

    Patricia Lamoureux and Paul J. Wadell, The Christian Moral Life: Faithful Discipleship for a Global Society (Maryknoll, NY: Orbis Books, 2010), 124.

  85. 85.

    Aquinas, ST, I–II, 57. For Aquinas, through prudence, one can attain our natural ends, but prudence needs charity to be disposed to the supernatural end. Aquinas, ST, I–II, 65.2. Also see James Keenan, “The Virtue of Prudence (IIa IIae, qq. 47–56),” in The Ethics of Aquinas, ed. Stephen J. Pope, 266.

  86. 86.

    Prudence’s twin functions of perfecting practical reason and leading the inclinations to their virtuous realization is what gives prudence the overarching role of directing the entire person in the way of life. See Aquinas, ST, I–II, 57.5.

  87. 87.

    James Keenan, “The Virtue of Prudence (IIa IIae, qq. 47–56).” In The Ethics of Aquinas. Edited by Stephen J. Pope (Washington DC: Georgetown University Press, 2002), 259.

  88. 88.

    Natural inclinations fail to have the complete character of virtue if prudence be lacking. Aquinas, ST, I–II, 65.1, ad 1, 3.

  89. 89.

    Aquinas, ST, I–II, 57.5, ad 3.

  90. 90.

    For instance, by prudence a governor reigns well; therefore, the society ruled benefits, the sovereign’s reasoning improves, and his or her appetites (concupiscible, irascible, and intellectual) become more virtuous. The operation and the agent become identified in prudential activity. Keenan, “The Virtue of Prudence,” 265.

  91. 91.

    Lamoureux and Wadell, The Christian Moral Life, 125.

  92. 92.

    Aquinas, ST, I–II, 64.3; II–II, 66.3, ad. 3.

  93. 93.

    See Aquinas, ST, II–II, 47.7.

  94. 94.

    James Keenan, Virtues for Ordinary Christians (Lanham, MD: Rowman & Littlefield, 1996), 78.

  95. 95.

    Lamoureux and Wadell, The Christian Moral Life, 126.

  96. 96.

    See Keenan, “The Virtue of Prudence,” 265.

  97. 97.

    Lamoureux and Wadell, The Christian Moral Life, 125–126.

  98. 98.

    Porter, The Recovery of Virtue, 164–165.

  99. 99.

    Porter, The Recovery of Virtue, 164.

  100. 100.

    Porter, The Recovery of Virtue, 164.

  101. 101.

    Aquinas, ST, II–II, 47.10 ad 2.

  102. 102.

    Jean Porter, “The Unity of the Virtues and the Ambiguity of Goodness: A Reappraisal of Aquinas’ Theory of the Virtues,” The Journal of Religious Ethics 21, no. 1 (Spring 1993): 137–163.

  103. 103.

    Keenan, Virtues for Ordinary Christians, 78–79.

  104. 104.

    In this section, I borrow Maureen O’Connell’s analysis comparing compassion with Catholic social teaching in showing how the three interrelated relational virtues complement the principles-based CST. See O’Connell, Compassion, 89.

  105. 105.

    Maureen H. O’Connell, Compassion: Loving Our Neighbor in an Age of Globalization (Maryknoll, NY: Orbis, 2009), 89.

  106. 106.

    James P. O’Sullivan, “Virtue and Catholic Social Teaching: A New Generation in an Ongoing Dialogue toward Greater Realization of Social Justice and the Common Good,” Asian Horizons 6, no. 4 (Dec 2012): 840.

  107. 107.

    Daniel J. Daly asserts that there is a dialectical process by which societies and persons are formed through externalization and objectification, and through internalization and re-subjectification. By means of individual agency persons externalize moral values, and thereby create the objective reality of social structures. When internalized, structures not only influence the person’s actions but also shape a person’s moral character, and this can be good or bad. See Daniel J Daly, “Structures of Virtue and Vice,” New Blackfriars, 92, no. 1039 (2010): 353–357; O’ Sullivan, “Virtue and Catholic Social Teaching,” 843.

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  1. Holy Spirit Seminary College of Theology and Philosophy, Hong Kong, Hong Kong

    Mary Mee-Yin Yuen

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Yuen, M.MY. (2020). Christian Relational Virtues: Hospitability, Compassion, and Solidarity. In: Solidarity and Reciprocity with Migrants in Asia. Religion and Global Migrations. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-33365-2_6

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