>>519247115
Plato associated the four cardinal virtues with the social classes of the ideal city described in The Republic, and with the faculties of humanity. Plato narrates a discussion of the character of a good city where the following is agreed upon:
Clearly, then, it will be wise, brave, temperate [literally: healthy-minded], and just.
—427e
In Aristotle's Rhetoric, we read:
The forms of Virtue are justice, courage, temperance, magnificence, magnanimity, liberality, gentleness, prudence, wisdom.
—Rhetoric 1366b1
The Roman philosopher and statesman Cicero (106-43 BC), like Plato, limits the list to four virtues:
Virtue may be defined as a habit of mind (animi) in harmony with reason and the order of nature. It has four parts: wisdom (prudentiam), justice, courage, temperance.
—De Inventione, II, LIII
In the Old Testament
The cardinal virtues are listed in the Wisdom of Solomon 8:7, which reads:
She [Wisdom] teaches temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life.
In the New Testament
Wisdom, usually sophia, rather than Prudence (phrónēsis), is discussed extensively in all parts of the New Testament. It is a major topic of 1 Corinthians 2, where the author discusses how divine teaching and power are greater than worldly wisdom.
Justice (δικαιοσύνη, dikaiosýnē) is taught in the gospels, where most translators give it as "righteousness".
Plato's word for Fortitude (ἀνδρεία) is not present in the New Testament, but the virtues of steadfastness (ὑπομονή, hypomonē) and patient endurance (μακροθυμία, makrothymia) are praised. Paul exhorts believers to "act like men" (ἀνδρίζομαι, andrizomai, 1 Corinthians 16:13).
Temperance (σωφροσύνη, sōphrosýnē), usually translated "sobriety," is present in the New Testament, along with self-control (ἐγκράτεια, egkrateia).