1	St. Pius X Only holiness will cause us to be that which our priestly vocation demands; men who are crucified to the world and to whom the world is crucified; men who mind only heavenly things, and strive with all their might to turn heavenward also the minds of others. Priestly Perfection
2	Passions in General (q. 22-25) Definition-Passion is a motion of the sense-appetite, arising from the imagination of good or evil, accompanied by corporeal transmutation (change). Sometimes moderns refer to them as emotions. Sense-appetite is the formal element; the corporeal change is the material element.
3	Concupiscible passions-causes A sense-good which attracts Simply-called love when absent-called desire when present-called gladness A sense-evil which repels simply-called hatred when absent-called aversion when present-called sadness
4	Irascible passions-causes A sense-good that is difficult, but attainable-called hope unattainable-called despair A sense-evil that is arduous, but still easy to repel (audacity) hard to repel (fear) or present and calls for vengeance (anger)
5	Sense-Love First among passions, and the origin of all others is sense-love. Without love, no desire and joy, no hatred, no aversion, no sadness is possible. In the irascible passions without love there can be no hope or despair, nor fear, audacity, nor anger.
6	St. Thomas and Passions Passions are indifferent to moral good or moral evil Passions and voluntariness Passions and virtue
7	In Particular Love- q. 26-28 Complacency in good
8	Elicited love Intellective cognition In the form of friendship-love for the other’s sake concupiscence-love for my own advantage Sense cognition Either in the form of animal friendship- The hen protecting the brood Or animal concupiscence- The hungry dog looking for Alpo
9	Innate love This comes before all cognition. It is identical to the natural inclination of the creature to its own proper end.
10	Sources of love The chief source is sense-good. Conditions cognition similitude
11	Effects Union Adherence Ecstasy Zeal Lover’s lesion General influence
12	Hatred q. 29 Abomination Enmity
13	Desire Q. 30. Often called concupiscence, is affection toward an absent good. Its opposite is flight
14	Delight 31-34 This is the rest that follows possession. When possession comes by the intellect it is called joy.
15	Effects of Joy q. 33. Expansion of the heart; thirst; hindrance to the use of reason, if the delight is corporal and fierce. In general delight is the perfection of operation, though. The highest kind of delight is delight in truth, especially delight in God possessed in eternal life. Man is judged good or evil by the objects that give him joy.
16	Sadness and Pain - 35-39 Compassion-Sadness for our neighbor’s evil Envy-Sadness at our neighbor’s good Anxiety-Which sinks the soul in present evil Sloth-Which weighs man down in the face of duty which seems to be too heavy. From sloth comes laxity, intellectual or spiritual
17	Causes Loss Concupiscence Love External power
18	Effects of pain Lessens learning power Weighs on the soul; Weakens operation or impedes
19	Hope and despair q. 40 Hope arises from a loved object hard to obtain. Its opposite is despair which considers this attainment impossible
20	Fear- 41-44 a motion of the appetite faced with evil that cannot be easily resisted.
21	There are six types discouragement, which fears the burden of duty, shame, Regret (lament), Hesitation (indecision), Stupor (dazed), agony.
22	Audacity- 45 is a motion whereby the soul goes out to conquer a great evil, here and now imminent. This would be the kind of victory necessary to attain the purpose of hope. The audacious are more prompt to begin than to continue. The latter is more difficult and is a quality or aspect of fortitude.
23	Anger 46-48 An appetite for vengeance accompanied by heat around the heart. Anger has no passion contrary to itself because it deals with evil difficult to avoid and already present. There are two species: bitterness and fury. Fury never rests until it has finished its task of punishment. The angry man, says Aristotle is sharp, bitter, and difficult to deal with.
24	There are four effects: delight in the hope of vengeance, rush of blood to the heart, disturbance of mind and body, taciturnity (become emotionally withdrawn)
25	Habitus Phil 2:6-7. Though he was in the form of God, did not account equality with God a thing to be grasped, but emptied himself, taking the form of a slave, being born in the likeness of men. For Christ kenosis connotes abandonment of his divine prerogatives and taking on human deficiency. By contrast, a believer’s life begins in a state of natural kenosis, a poverty of indeterminancy, and from there moves toward the perfections which constitute a virtuous moral life.
26	Habitus development Habitus is a kind of middle category between potential and action. It is capable of facilitating the discharge of responsibility.
27	Virtue and Action Virtue qualifies directly the capacities of the soul, not its substance, such that each capacity -- intellect, will, and sense appetites -- operates according to its maximum performance. Virtue disposes to what is best, but the best always means an end to be achieved, which is either a being’s own activity or something attained through it.
28	Reflection What was the most important thing from today’s lesson for your growth? How does it relate to your previous reflections?