Coaching Prudence

Aristotle defined prudence as “right reason in practice.” Furthermore he said, “prudence does not use wisdom but sees to it that wisdom is acquired. So prudence gives orders for the sake of wisdom but does not give orders to wisdom” (Nicomachean Ethics, Book Z, 13). Aquinas, working off of Aristotle, made a distinction between “art”, “wisdom” and “prudence.” Art is related to “productive knowledge” (the knowledge of what to make). Wisdom is related to “speculative knowledge” (the knowledge of first causes, why things are). And prudence is related to “practical knowledge” (the knowledge of what to do) (S.T. I-II, 54.4).

In using our football analogy, think of it this way:  The art of the game is knowing what skills are required to execute the play call. The wisdom of the game is knowing why that particular play call was the right or wrong one to go with. The prudence of the game is knowing in the moment which play call to go with or not.

When a player is skilled, they are an artist in their craft. When a player learns from their failures and successes, they are wise in their play-making abilities. The skilled and wise player becomes prudent over time destined to reach the Hall of Fame because of his body of work, not for moments of glory.

Like all virtues, prudence is a habit or disposition to do what is good for man. Yet prudence holds a unique place. The Catechism says that prudence is "the charioteer of the virtues" and "guides the other [cardinal] virtues by setting rule and measure" (CCC 1806).  So because it is prudent to mention it, the cardinal virtues are truly empty if not for grace. St. Augustine recognized the value of these cardinal virtues yet never severed them from grace (cf CCC 1809):

To live well is nothing other than to love God with all one's heart, with all one's soul and with all one's efforts [echoes the Shema]; from this it comes about that love is kept whole and uncorrupted (through temperance). No misfortune can disturb it (and this is fortitude). It obeys only [God] (and this is justice), and is careful in discerning things, so as not to be surprised by deceit or trickery (and this is prudence).

And because we live in a fallen and sinful world, we must preserve ourselves in God’s grace if we are to elevate our actions worthy as an imitation of Christ’s (cf CCC 1839). Furthermore we shall know the (twelve) fruits (charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity) of our labor with the (seven) gifts of the Holy Spirit (wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord).

So returning to our football analogy, the game would be chaos if not for the coach. The coach is the one who gives direction. He preserves the nature of the game according to his command. Therefore it is no surprise that some coaches have allowed the game to get to their heads and taken on a “god-complex.” I would say to some degree that he must if he is to be a good coach. And God the Father would be the perfect model for any coach.

Christ reveals the mystery of the Father through his words and actions. So to know the Son is to know the Father, for no one comes to the Father except through the Son…Thomas asked Jesus, “How can we know the way?” Jesus responds, “I am the way, the truth, and the life; no one comes to the Father but through me. If you really know me, you would know my Father also” (John 14:5-7).

Think of it in this football way, the team reflects the coaching staff to the extent of both his successes and failures. Like it or not, you are your father’s son. Yet you are his unique son. This in part is the reason that we cannot speak about fathers without speaking about sons. So we return to where we began, our first session: the father and son tossing the football in the backyard. The father shows the son what it means to be a man in how he interacts with his son. And the son imitates his father in obedience, learning from him the meaning of being male.

Every man in some way is a father to another male who looks up to him. What are we men, as fathers, teaching our sons? What commands do we give one another to preserve the genius of our masculinity?

If we misuse or abuse our power to command then death is to follow and evil reigns. Yet if we use the power of our genius, our command to love will preserve life. This is “right reason in practice.” This is the prudent path of being a man. 

God’s game plan for men is to be nothing less than being who God created us to be, the image and likeness of him: a son of God, a brother of the Lord, a husband of woman and a father in Heaven.

Noble Metals

Allow me to speak briefly one more time, about the virtuous living of the husband. Note that the sign of his nobility, a reminder of his commitment, is his wedding ring.

The wedding ring is made of at least one of the noble metals: silver, gold and platinum. These metals are referred to as “noble” because they are “well known” for their ability to resist oxidation. In other words the ring resists rust no matter its exposure. These metals have a sense of permanence in the air because they do not deteriorate according to changing winds.

Likewise his ring is to make well known to all of the permanence of his marriage. The virtuous husband lives according to a life composed of chastity and intimacy. Chastity is about integration for completion. In other words the husband is able to resist lust because of what he is “made of.” And most importantly his noble heart never breaks with rage or anger when weathered by his environment. He is able to give the whole gift of himself to his beloved without reservation, because intimacy is his response. Violence is conquered with valor, and his ring of honor is due to God being Lord in the sanctuary of his home. He is as Christ is to the Church, hers.