9 Attributes of a person or community living in accord with the Holy Spirit
The Fruit of the Holy Spirit is a biblical term that sums up nine attributes of a person or community living in accord with the Holy Spirit, according to chapter 5 of the Epistle to the Galatians: “But the fruit of the Spirit is:
- Love (Greek: agape, Latin: caritas)
- Joy (Greek: chara, Latin: gaudium)
- Peace (Greek: eirene, Latin: pax)
- Patience (Greek: makrothumia, Latin: longanimitas)
- Kindness (Greek: chrestotes, Latin: benignitas)
- Goodness (Greek: agathosune, Latin: bonitas)
- Faithfulness (Greek: pistis, Latin: fides)
- Gentleness (Greek: prautes, Latin: modestia)
- Self-control (Greek: egkrateia, Latin: continentia)
Love (Agape) #
- Agape (love) denotes an undefeatable benevolence and unconquerable goodwill that always seeks the highest good for others, no matter their behavior
- It is a love that gives freely without asking anything in return, and does not consider the worth of its object.
- Agape is more a love by choice than philos, which is love by chance; and it refers to the will rather than the emotion. Agape describes the unconditional love God has for the world.
- Paul describes love in 1 Corinthians 13:4–8:
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.
Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.
- The joy referred to here is deeper than mere happiness, is rooted in God and comes from Him. Since it comes from God, it is more serene and stable than worldly happiness, which is merely emotional and lasts only for a time.
- The word “peace” comes from the Greek word eirene, the Greek equivalent for the Hebrew word shalom, which expresses the idea of wholeness, completeness, or tranquility in the soul that is unaffected by the outward circumstances or pressures. The word eirene strongly suggests the rule of order in place of chaos.
- .. of Christianity, the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is
- Jesus is described as the Prince of Peace, who brings peace to the hearts of those who desire it.
- He says in John 14:27:
“Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid”. In Matthew 5:9 he says, “Blessed are the peacemakers, for they will be called sons of God.”
- Generally the Greek world applied this word to a man who could avenge himself but did not.
- This word is often used in the Greek Scriptures in reference to God and God’s attitude to humans.
Exodus 34:6 describes the Lord as “slow to anger and rich in kindness and fidelity.”
- Patience, which in some translations is “longsuffering” or “endurance”, is defined in Strong’s by two Greek words, makrothumia and hupomone.
- Also included in makrothumia is the ability to endure persecution and ill-treatment.
- It describes a person who has the power to exercise revenge but instead exercises restraint.
- It describes the capacity to continue to bear up under difficult circumstances,
not with a passive complacency, but with a hopeful fortitude that actively resists weariness and defeat, (Strong’s #5281) with hupomone (Greek ὑπομονή) being further understood as that which would be “as opposed to cowardice or despondency”
- Kindness is acting for the good of people regardless of what they do, properly, “useable, i.e. well-fit for use
- Kindness is goodness in action, sweetness of disposition, gentleness in dealing with others, benevolence, kindness, affability. The word describes the ability to act for the welfare of those taxing your patience. The Holy Spirit removes abrasive qualities from the character of one under His control. (emphasis added)
- The word kindness comes from the Greek word chrestotes (khray-stot-ace), which meant to show kindness or to be friendly to others and often depicted rulers, governors, or people who were kind, mild, and benevolent to their subjects. Anyone who demonstrated this quality of chrestotes was considered to be compassionate, considerate, sympathetic, humane, kind, or gentle. The apostle Paul uses this word to depict God’s incomprehensible kindness for people who are unsaved (see Romans 11:22; Ephesians 2:7; Titus 3:4).
- One scholar has noted that when the word chrestotes is applied to interpersonal relationships, it conveys the idea of being adaptable to others. Rather than harshly require everyone else to adapt to his own needs and desires, when chrestotes is working in a believer, he seeks to become adaptable to the needs of those who are around him.
- Kindness is doing something and not expecting anything in return. Kindness is respect and helping others without waiting for someone to help one back. It implies kindness no matter what. We should live “in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left”.
- The state or quality of being good
- Moral excellence; virtue;
- Kindly feeling, kindness, generosity, joy in being good
- The best part of anything; Essence; Strength;
- General character recognized in quality or conduct.
- The root of pistis (“faith”) is peithô, that is to persuade or be persuaded, which supplies the core-meaning of faith as being “divine persuasion”, received from God, and never generated by man.
- It is defined as the following:
- objectively, trustworthy;
- subjectively, trustful:—believe(-ing, -r), faithful(-ly), sure, true.
- Gentleness, in the Greek, prautes, commonly known as meekness, is “a divinely-balanced virtue that can only operate through faith
- “a disposition that is even-tempered, tranquil, balanced in spirit, unpretentious, and that has the passions under control.
- The word is best translated ‘meekness,’ not as an indication of weakness, but of power and strength under control.
- The person who possesses this quality pardons injuries, corrects faults, and rules his own spirit well“.
- Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted”.[Gal 6:1]
- “Be completely humble and gentle; be patient, bearing with one another in love”.[Eph 4:2]
- The Greek word used in Galatians 5:23 is “egkrateia”, meaning “strong, having mastery, able to control one’s thoughts and actions.“
- We read also: “…make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love”.[2 Pet 1:5-7]
Memorize All 9 with a Song:
Here’s a song that will help you memorize the fruits of the spirit:
Humans and history both grow slowly.  We expect people to show up at our church doors fully transformed and holy before they can be welcomed in. But metanoeite, or change of consciousness, can only come with time. Patience is the very shape of love. Without it, religion is merely about enforcing laws and requirements. Without an evolutionary worldview, Christianity does not really understand, much less foster, growth or change. Nor does it know how to respect and support where history is heading.
Anything called “Good News” needs to reveal a universal pattern that can be relied upon, not just clannish or tribal patterns that might be true on occasion. This is probably why Christianity’s break with Judaism was inevitable, although never intended by either Jesus or Paul. Both Jesus and Paul were good Jews who thought they were reforming Judaism. By the early second century, Christians were already calling themselves “catholics” or “the universals.” At the front of their consciousness was a belief that God is leading all of history somewhere larger and broader and better for everyone. Christianity cannot be bound by ethnicity or nationality. This puts it in essential conflict with any group that wants to domesticate the message for its own “patriotic” purposes.
Without a universal story line that offers grace and caring for all of creation, Jesus is always kept small and seemingly inept. God’s care must be toward all creatures; otherwise, God ends up not being very caring at all, which makes things like water, trees, animals—and other peoples—seem accidental, trivial, or disposable. But grace is not a late arrival in history, an occasional add-on for a handful of humans. God’s grace and life did not just appear a couple thousand years ago when Jesus came, and his story was told through the Gospels. God’s grace cannot be a random solution doled out to the few and the virtuous—or it would hardly be grace at all! (See Ephesians 2:7-10 if you want the radical meaning of grace summed up in three succinct verses.)
For centuries, Christianity has been presented as a system of beliefs. That system of beliefs has supported a wide range of unintended consequences, from colonialism to environmental destruction, subordination of women to stigmatization of LGBT people, anti-Semitism to Islamophobia, clergy pedophilia to white privilege. What would it mean for Christians to rediscover their faith not as a problematic system of beliefs, but as a just and generous way of life, rooted in contemplation and expressed in compassion, that makes amends for its mistakes and is dedicated to beloved community for all? Could Christians migrate from defining their faith as a system of beliefs to expressing it as a loving way of life? . . .
.. For centuries, Christians have presented God as a Supreme Being who showers blessings upon insiders who share certain beliefs and proper institutional affiliation, but who punishes outsiders with eternal conscious torment. Yet Jesus revealed God as one who “eats with sinners,” welcomes outsiders in, and forgives even while being rejected, tortured, and killed. Jesus associated God more with gracious parental tenderness than strict authoritarian toughness. He preached that God was to be found in self-giving service rather than self-asserting domination.
.. For centuries, Christianity has presented itself as an “organized religion”—a change-averse institution or set of institutions that protects and promotes a timeless system of beliefs that were handed down fully formed in the past. Yet Christianity’s actual history is a story of change and adaptation. We Christians have repeatedly adapted our message, methods, and mission to the contours of our time [for example, the Second Vatican Council within Catholicism]. What might happen if we understood the core Christian ethos as creative, constructive, and forward-leaning—as an “organizing religion” that challenges all institutions (including its own) [as Jesus did] to learn, grow, and mature toward a deepening, enduring vision of reconciliation with God, self, neighbor, enemy, and creation? . . .
.. If we are to be truly Christian, it makes sense to turn to Jesus for the answer.
Of the many radical things said and done by Jesus, his unflinching emphasis on love was the most radical of all. Love was the greatest commandment . . . his prime directive—love for God, for self, for neighbor, for stranger, for alien, for outsider, for outcast, and even for enemy, as he himself modeled. The new commandment of love [John 13:34] meant that neither beliefs nor words, neither taboos, systems, structures nor the labels that enshrined them mattered most. Love decentered everything else; love relativized everything else; love took priority over everything else—everything.
The effectiveness of action depends on the source from which it springs. If it is coming out of the false self with its shadow side, it is severely limited. If it is coming out of a person who is immersed in God, it is extremely effective. The contemplative state, like the vocation of Our Lady, brings Christ into the world. —Thomas Keating 
.. I founded the Center for Action and Contemplation in 1987 because I saw a deep need for the integration of both action and contemplation. Over the years, I met many social activists who were doing excellent social analysis and advocating for crucial justice issues, but they were not working from an energy of love. They were still living out of their false self with the need to win, the need to look good—attached to a superior, politically correct self-image.
They might have the answer, but they are not themselves the answer. In fact, they are often part of the problem. That’s one reason that most revolutions fail and too many reformers self-destruct from within. For that very reason, I believe, Jesus and great spiritual teachers first emphasize transformation of consciousness and soul. Without inner transformation, there is no grounded or lasting reform or revolution. When subjugated people rise to power, they often become as dominating as their oppressors because the same demon of power hasn’t been exorcised in them.
We are easily allured by the next new thing, a new agenda that looks like enlightenment. And then we discover it’s run by unenlightened people who, in fact, love themselves first of all but do not love God or others. They do not really love the Big Truth, but they often love control. Too often, they do not love freedom for everybody but just freedom for their own ideas.
Untransformed liberals often lack the ability to sacrifice the self or create foundations that last. They can’t let go of their own need for change and cannot stand still in a patient, compassionate, and humble way. It is no surprise that Jesus prayed not just for fruit, but “fruit that will last” (John 15:16). Untransformed conservatives, on the other hand, tend to idolize anything that lasts, but then avoid the question, “Is it actually bearing any fruit?” This is the perennial battle between idealism and pragmatism, or romanticism and rationalism.
If we are going to have truly prophetic people who go beyond the categories of liberal and conservative, we have to teach them some way to integrate their needed activism with a truly contemplative mind and heart. I’m convinced that once you learn how to look out at life from the contemplative eyes of the True Self, your politics and economics are going to change on their own. I don’t need to teach you what your politics should or shouldn’t be. Once you see things contemplatively, you’ll begin to seek the bias from the bottom instead of the top, you’ll be free to embrace your shadow, and you can live at peace with those who are different. From a contemplative stance, you’ll know what action is yours to do—and what is not yours to do—almost naturally.