This episode explores how each power of the human spirit might be well-ordered or disordered. Michael begins by explaining the relationship of the fruit of the Spirit and the three powers, gleaning from Paul’s letters to discern the well-ordered functions of the affections (Love), will (Patience), and intellect (Faith). He then goes on to discuss how these functions relate to the three classic or cardinal temptations of Pleasure, Power, and Prestige. Assessing the disorders of our spiritual powers has an impact on both the relationship of the powers within an individual as well as the shape of one’s community. Self-abuse nearly always precedes abuse of others, and therefore, properly diagnosing disorders in the powers can help us become more whole individuals in more harmonious communities.
Fruit of the Spirit Power-Mapping Visual Aid
The affectional grouping in the fruit of the spirit is love, joy, and peace. The central virtuous function of affection is love. When intellect serves affection and affection submits to it, it produces joy. When will serves affection and affection submits to it, it produces peace.
The volitional grouping in the fruit of the spirit is patience, kindness, and goodness. The central virtuous function of the will is patience or hope. When affection serves will and will submits to it, it produces kindness. When intellect serves will and will submits to it, it produces goodness.
The intellectual grouping in the fruit of the spirit is faith, meekness, and self-control. The central virtuous function of intellect is faith(fulness). When affection serves intellect and intellect submits to it, it produces meekness. When will serves intellect and intellect submits to it, it produces self-control.
LINKS
Dismissing Jesus, by Douglas M. Jones
Brothers Karamazov, by Fyodor Dostoevsky, trans. Pevear and Volokhonsky
Thanks, again, for this series. Today I wrapped up the series I’ve been doing on the book of Psalms with the ladies Bible study I lead. I was planning on starting a series on the fruit of the Spirit next, so this is particularly timely for me.
I’m glad. I hope it goes well!
My brain is exploding. You may not be visual, but apparently I am. The diagram is very helpful. Is there something particular you are saying about the internal clockwise arrows and the external counter-clockwise arrows, or just that the three powers and the Spirit’s fruits are interconnected in some way?
Hi, Pastor Bob!
No. The location of the arrows is not, I don’t think, important. Just had to put them somewhere. I’m glad the diagram is helpful to you!
Wow, great point made about the three powers all potentially being the cause for any number of a variety of sins. Shallow thinking would lump adultery altogether into sins of the affections, etc.
Something that occurred to me as I listened was that the term ‘power’ relates to the traits of the Will. Much like how you pointed out ‘emotional intelligence’ does offense to the affections by uplifting the relevance of the mind above affections, the very word ‘power’ suggests something about, well, power being a descriptive term for ‘the three powers’. In one sense of the meaning of power, I suppose it makes sense to call these ‘the three powers’. But you pointed out early on that concepts came from the Greeks and Romans, so I wonder if they made the judgment to call these powers, and in so doing showed that they also gave some prominence to the Will in doing so, much like they gave prominence to the intellect?
Thank you, Joe. I think it’s useful to clarify some confusion of motivations, in ourselves and others, to recognize that even the same sin can be rooted in any power of the soul, and sometimes more than one at once.
That’s an insightful point concerning the language of “powers.” The specific use of “powers” derives more from Aquinas (who lists five powers of the soul—some of which are more connected to the bodily powers or our life given by the Spirit than specifically human spiritual powers), but you are correct that his use of this word almost certainly connects to his elevation of the will in his consideration of the human spiritual powers, as well as his own deference to the language of Aristotle. I chose to use this same word for continuity and simplicity of language, though I agree that the use of the word seems to color the spiritual capacities volitionally. There are other words I sometimes use, and in some ways prefer: offices, capacities, and faculties. All said, I think “powers” still conveys what I think it should, though I agree with you that it can muddy the waters a bit, especially when I discuss the “power” of a power of the soul, as distinct from its goal or standard. Can you think of any words that might be more neutral and still have the same simplicity of explanatory usefulness and continuity with the philosophical discussion of these matters?
The words that come to mind are abilities, functions, and features. Parallel to describing bodily functions, facial features, or sight and hearing abilities. Your terms work as well, just carry a slightly different flavor.