For Aristotle, all men desire
happiness, which is the last end of man.[1]
He asserted further that true happiness can therefore be attained only through
the cultivation of the virtues that makes a human life complete.[2]
Stagirite points out that virtue involves a right proportion, a right mean
between two extremes. It should not be confound to the arithmetical,
quantitative mean, but a mean that is proportional to the moral subject. Virtue
would consist in the right mean between two extremes: not too much nor too
little, not in excess nor lacking.[3]
It may appear to us that to be virtuous is to be moderate in everything -
confined, restrained, sufficient, and cautious. However, a true virtuous life
is a life, quantitatively, lying in the middle, and a life with a high point of
excellence.[4]
CCC explains that it allows a person not only to perform good acts, but to give
the best of himself.[5]
Webster Dictionary affirms the same meaning when it defines virtue as a
specific moral quality regarded as good and a general moral excellence.[6]
Virtuous living is, therefore, doing things that is good and excellent. It is
never a mediocre act, an average one, a second-rate, and ordinary thing.
Seminary life approximates a life of
goodness and excellence towards a joyful end of priesthood and of heaven.
Everyone is expected in the seminary to do well and excel in everything they do
– be it spiritual, human, academic or pastoral. These is no place here for a
so-so delivery of performance or activity. Mediocrity should not fill the
seminary dictionary. Indifference should not proliferate in an institution that
is rooted in and driven by excellence and good will. However, this kind of
seminary community seems to be utopic nowadays, most especially when we talk
about responsibility and charity. It is observed that seminarians are doing
their tasks just for a show; a little stride is enough as long as they
completed what is assigned to them. Paper works are practically submitted
rushed and for mere completion; copy-and-paste has been accepted enormously as
normal. Examination results are greatly skewed to the level of probatus if not bene; Summa and Magna are almost lost in oblivion. Excellence seems
to be out of spectrum in the seminary. If there exist such thing, a little or a
small number practices it. Likewise, seminarians seem to have lost their
compassionate attitude, too. In a fierce battle of the fittest, sympathy is
rarely conveyed. The story of a Good Samaritan appears gloomy as a story of
long-time-ago – irrelevant and impractical in today’s time. Charity which is
supposedly expressed outwardly is now confined to oneself. If there is
kind-heartedness you see, you may be dismayed for its rarity.
Reasons abound this shift of
paradigm. We cannot help but agree that these anomalies has plagued the
seminary community. We can hear stories of the lay faithful who is so
frustrated with their priest who delivers their homilies poorly. There is an
alarming notion that priests nowadays only deserves an opening prayer
invitations. There are priests who work in the parish with so much laxity and
luxury, too. Some lay-faithfuls, on the other hand, move away from the church
because of an irate minister. Priests without even a little compassion
discourage his parishioners of becoming holy. Sadly, this presents us an awful
reality in the priesthood ministry. We all know that our priest were nurtured,
educated, molded and formed in the seminary. We may not be able to escape this
dread but surely we can recuperate from this ill concern.
Jesus
once told a parable of the talents. In the story, the master told the one who
had received five and two talents and made five and two more, respectively,
“Well done, my good and faithful servant. Since you were faithful in small
matters, I will give you great responsibilities. Come, share your master’s
joy.”[7]
Jesus, our great teacher, is encouraging us to put our best in everything we do
to be assured of our real joy we are destined to enjoy. Jesus is so believable
for he put into practice what He teaches – an exemplary model at that. We, too,
are presupposed to do the same. We, both teachers and the learners, must be the
models in practicing excellence and fostering compassion. We are best believed
when our action is our proclamation. Our virtuous living is practically a
necessity. It may sound difficult, but, with the happiness at stake, why one
would not afford. We have to do well, for we are created good. We have to
excel, for God equipped us with skills. So that in the end, we may enjoy that
well deserved joys of priesthood and joys of the heaven. I may say, IN A HAPPY
LIFE, THERE LIES A VIRTUES LIFE.
[1]
Yarza, I. (1983). History of Ancient Philosophy.
Sinag-Tala Publishers. p.175
[2]__________. (2001). Ancient Philosophy: Course
Material. Naga City: Holy Rosary Minor Seminary. p.24
[3]
Yarza, I. (1983). History of Ancient Philosophy.
Sinag-Tala Publishers. pp.179-180
[4]
Ibid. p.180
[5]
Cf. CCC Art 7, No. 1803
[6]
Cf. Webster New World Dictionary
[7]
Cf. Mt 25:20-23
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