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moment 2
money 3
monte 1
moral 299
moral-theological 1
morales 1
moralia 1
Frequency    [«  »]
319 man
306 not
301 s
299 moral
291 this
273 with
252 on
Ioannes Paulus PP. II
Veritatis splendor

IntraText - Concordances

moral

    Chap., 
1 Int, 1 | of the heart and of the moral conscience. ~ 2 Int, 2 | questions, his religious and moral questions in particular, 3 Int, 3 | precisely on the path of the moral life that the way of salvation 4 Int, 4 | developed and proposed a moral teaching regarding the many 5 Int, 4 | better understanding of moral demands in the areas of 6 Int, 4 | the whole of the Church's moral teaching, with the precise 7 Int, 4 | with regard to the Church's moral teachings. It is no longer 8 Int, 4 | question of traditional moral doctrine, on the basis of 9 Int, 4 | certain of the Church's moral teachings are found simply 10 Int, 5 | the very foundations of moral theology",9 foundations 11 Int, 5 | serious implications for the moral life of the faithful and 12 Int, 5 | exposition of Christian moral teaching. The Catechism 13 Int, 5 | The Catechism presents the moral life of believers in its 14 Int, 5 | questions regarding the Church's moral teaching, taking the form 15 Int, 5 | debated by ethicists and moral theologians. The specific 16 Int, 5 | discussed, the principles of a moral teaching based upon Sacred 17 1, 6 | lively and direct way to his moral teaching: "Then someone 18 1, 7 | called for a renewal of moral theology, so that its teaching 19 1, 8 | man, for it is about the moral good which must be done, 20 1, 8 | is a connection between moral good and the fulfilment 21 1, 8 | him new questions about moral good. He feels the need 22 1, 8 | teaches the truth about moral action. At the source and 23 1, 8 | the heart of the Gospel's moral teaching and grasp its profound 24 1, 10 | remains the "model" for moral action, in accordance with 25 1, 10 | people" (Lev 26:12). ~The moral life presents itself as 26 1, 10 | children" (Dt 6:4-7). Thus the moral life, caught up in the gratuitousness 27 1, 13 | bear false witness" are moral rules formulated in terms 28 1, 14 | The Evangelist echoes the moral preaching of Christ, expressed 29 1, 15 | rather as a path involving a moral and spiritual journey towards 30 1, 16 | though he has followed the moral ideal seriously and generously 31 1, 16 | the context of the whole moral message of the Gospel, and 32 1, 16 | normative indications for the moral life. In their originality 33 1, 17 | commitment to respect all the moral demands of the commandments 34 1, 17 | grasp the conditions for the moral growth of man, who has been 35 1, 18 | 21) and thus to live our moral life in a way worthy of 36 1, 20 | precepts constitute the moral rule of Christian life. 37 1, 24 | lessen but reinforces the moral demands of love: "This is 38 1, 24 | Going to the heart of the moral message of Jesus and the 39 1, 25 | 3:5-8; Rom 8:1-13). ~The moral prescriptions which God 40 1, 26 | 26. In the moral catechesis of the Apostles, 41 1, 26 | in the witness of their moral conduct, which was inspired 42 1, 26 | those who disregard the moral obligations to which they 43 1, 27 | preserving the faith and the moral life is the task entrusted 44 1, 27 | including the truth regarding moral action. Indeed, "the Church 45 1, 27 | and everywhere to proclaim moral principles, even in respect 46 1, 27 | questions frequently debated in moral theology today and with 47 2 | tendencies in present-day moral theology ~ ~ 48 2, 28 | Testament with regard to moral action. These are: the subordination 49 2, 28 | commandments, between the moral good of human acts and eternal 50 2, 28 | source and means of the moral life of the "new creation" ( 51 2, 28 | fruitful source of the Church's moral doctrine; as the Second 52 2, 28 | of all saving truth and moral teaching".43 The Church 53 2, 28 | believed but also about moral action, action pleasing 54 2, 29 | 29. The Church's moral reflection, always conducted 55 2, 29 | theological science called "moral theology ", a science which 56 2, 29 | demands of human reason. Moral theology is a reflection 57 2, 29 | that the origin and end of moral action are found in the 58 2, 29 | care for the renewal of moral theology", in such a way 59 2, 30 | elements of the Church's moral teaching which today appear 60 2, 30 | role of conscience in man's moral development? how do we determine, 61 2, 30 | her dogmatic but also her moral reflection within an interdisciplinary 62 2, 31 | resolved in contemporary moral reflection are all closely 63 2, 32 | of a supreme tribunal of moral judgment which hands down 64 2, 32 | the affirmation that one's moral judgment is true merely 65 2, 32 | subjectivistic conception of moral judgment. ~As is immediately 66 2, 32 | radical opposition between moral law and conscience, and 67 2, 34 | truth, there exists a prior moral obligation, and a grave 68 2, 34 | tendencies in contemporary moral theology, under the influence 69 2, 34 | relationship of freedom to the moral law, human nature and conscience, 70 2, 34 | propose novel criteria for the moral evaluation of acts. Despite 71 2, 35 | is called to accept the moral law given by God. In fact, 72 2, 35 | would thus lay claim to a moral autonomy which would actually 73 2, 36 | in the sphere of Catholic moral theology. While the latter 74 2, 36 | religious foundation for moral norms, it has, nonetheless, 75 2, 36 | of faith in identifying moral norms with reference to 76 2, 36 | communicable — character of moral norms belonging to the sphere 77 2, 36 | the sphere of the natural moral law.61 There has also been 78 2, 36 | effective means for knowing moral truths, even those of the 79 2, 36 | reason in the domain of moral norms regarding the right 80 2, 36 | the fact that the natural moral law has God as its author, 81 2, 37 | desire, however, to keep the moral life in a Christian context, 82 2, 37 | Christian context, certain moral theologians have introduced 83 2, 37 | specific and determined moral content, universally valid 84 2, 37 | with regard to particular moral norms which deal with the 85 2, 37 | human freedom and of the moral law, as well as their profound 86 2, 37 | currents of contemporary moral theology without compromising 87 2, 37 | the Church's heritage of moral teaching with ideas derived 88 2, 40 | discovering and applying the moral law: the moral life calls 89 2, 40 | applying the moral law: the moral life calls for that creativity 90 2, 40 | itself.69 At the heart of the moral life we thus find the principle 91 2, 40 | subject of his actions. The moral law has its origin in God 92 2, 40 | itself creates values and moral norms.72 Were this autonomy 93 2, 40 | a freedom which creates moral norms, on the basis of historical 94 2, 41 | 41. Man's genuine moral autonomy in no way means 95 2, 41 | rather the acceptance of the moral law, of God's command: " 96 2, 41 | a heteronomy, as if the moral life were subject to the 97 2, 46 | always marked the history of moral reflection; they grew especially 98 2, 46 | reality. In this context even moral facts, despite their specificity, 99 2, 46 | cultural, social and even moral values are established: 100 2, 47 | accused of presenting as moral laws what are in themselves 101 2, 47 | formulate universally valid moral norms. According to certain 102 2, 47 | cultural conditioning of all moral norms. In their view, man, 103 2, 47 | they cannot determine the moral assessment of individual 104 2, 48 | devoid of any meaning and moral values until freedom has 105 2, 48 | constitute reference points for moral decisions, because the finalities 106 2, 48 | within man himself. ~This moral theory does not correspond 107 2, 48 | is the subject of his own moral acts. The person, by the 108 2, 48 | reason grasps the specific moral value of certain goods towards 109 2, 48 | structure, the primordial moral requirement of loving and 110 2, 49 | doctrine which dissociates the moral act from the bodily dimensions 111 2, 49 | reduction misunderstands the moral meaning of the body and 112 2, 50 | of his end. "The natural moral law expresses and lays down 113 2, 50 | of man, thus acquires a moral significance in reference 114 2, 50 | natural inclinations take on moral relevance only insofar as 115 2, 51 | the universality of the moral law on the part of reason. 116 2, 52 | does not mean that in the moral life prohibitions are more 117 2, 52 | behaviour prohibited by the moral commandments expressed in 118 2, 53 | and the role of certain moral norms (cf Mt 19:1-9). This 119 2, 53 | universal and permanent moral norms in the light of different 120 2, 53 | truth. This truth of the moral law — like that of the " 121 2, 53(98) | Thomas bases the fact that moral norms, even in the context 122 2, 53(100) | development of the Church's moral doctrine is similar to that 123 2, 53(100) | Council can also be applied to moral doctrine: "This certain 124 2, 54 | heart" of the person, in his moral conscience. As the Second 125 2, 54 | one's understanding of the moral conscience. Here the cultural 126 2, 54 | creative" understanding of moral conscience, which diverges 127 2, 55 | simple application of general moral norms to individual cases 128 2, 55 | of its importance for the moral life has even led certain 129 2, 55 | would man be able to attain moral maturity. Some even hold 130 2, 55 | Church's Magisterium in many moral questions; for them, the 131 2, 56 | kind of double status of moral truth. Beyond the doctrinal 132 2, 56 | intrinsically evil by the moral law. A separation, or even 133 2, 56 | hermeneutic according to which the moral conscience is in no way 134 2, 56 | the very identity of the moral conscience in relation to 135 2, 57 | the law, of his essential moral rectitude or iniquity. Conscience 136 2, 58 | suaviter to obedience. "Moral conscience does not close 137 2, 58 | mystery and the dignity of the moral conscience: in being the 138 2, 59 | nature of conscience: it is a moral judgment about man and his 139 2, 59 | universal demands of the moral good, conscience is the 140 2, 59 | Conscience thus formulates moral obligation in the light 141 2, 60 | derive from the truth about moral good and evil, which it 142 2, 61 | 61. The truth about moral good, as that truth is declared 143 2, 62 | conformity with the objective moral order, it continues to speak 144 2, 63 | subjective" error about moral good with the "objective" 145 2, 63 | his end, or to make the moral value of an act performed 146 2, 63 | conscience equivalent to the moral value of an act performed 147 2, 63 | does not contribute to the moral growth of the person who 148 2, 64 | confirm the principles of the moral order which derive from 149 2, 64 | when she pronounces on moral questions, in no way undermines 150 2, 65 | shape" a person's entire moral life, and which serve as 151 2, 65 | authors, the key role in the moral life is to be attributed 152 2, 65 | when they expressly limit moral "good" and "evil" to the 153 2, 65 | leads is that the properly moral assessment of the person 154 2, 66 | no doubt that Christian moral teaching, even in its Biblical 155 2, 66 | choice which qualifies the moral life and engages freedom 156 2, 67 | or personal unity of the moral agent in his body and in 157 2, 67 | different obligations of the moral life. Judgments about morality 158 2, 67 | the case of the positive moral precepts, prudence always 159 2, 67 | urgent. But the negative moral precepts, those prohibiting 160 2, 67 | determination whatsoever. Once the moral species of an action prohibited 161 2, 67 | act is that of obeying the moral law and of refraining from 162 2, 68 | conformity with specific moral norms or rules. By virtue 163 2, 70 | In any event, both in moral theology and in pastoral 164 2 | IV. The moral act ~ 165 2, 71 | and living centre in the moral conscience, is manifested 166 2, 71 | him.119 ~Human acts are moral acts because they express 167 2, 71 | deliberate choices, they give moral definition to the very person 168 2, 72 | essential connection between the moral value of an act and man' 169 2, 73 | works".124 ~Consequently the moral life has an essential "teleological" 170 2, 73 | conformity with the authentic moral good of man, safeguarded 171 2, 74 | 74. But on what does the moral assessment of man's free 172 2, 74 | criteria for evaluating the moral rightness of an action are 173 2, 74 | foundation for the norms of the moral life. This kind of investigation 174 2, 74 | and necessary, since the moral order, as established by 175 2, 75 | understanding of the object of moral action. Some authors do 176 2, 75 | choices are a condition of its moral goodness and its being ordered 177 2, 75 | method for discovering the moral norm, can thus be called — 178 2, 75 | while acknowledging that moral values are indicated by 179 2, 75 | from one viewpoint, of the moral order (in relation to properly 180 2, 75 | in relation to properly moral values, such as love of 181 2, 75 | two different ways: its moral "goodness" would be judged 182 2, 75 | intention in reference to moral goods, and its "rightness" 183 2, 75 | concrete action, on the moral value judged to be decisive 184 2, 75 | the pre-moral order. The moral specificity of acts, that 185 2, 75 | contrary to certain particular moral precepts. Even when grave 186 2, 75 | declared illicit by traditional moral theology would not imply 187 2, 75 | would not imply an objective moral evil. ~ 188 2, 76 | grounded in the Catholic moral tradition. Although the 189 2, 76 | absolute validity of negative moral precepts, which oblige without 190 2, 76 | and respect the specific moral precepts declared and taught 191 2, 77 | rational criteria for a right moral decision, the theories mentioned 192 2, 77 | sufficient for judging the moral quality of a concrete choice. 193 2, 77 | nonetheless cannot alter its moral species. ~Moreover, everyone 194 2, 78 | By the object of a given moral act, then, one cannot mean 195 2, 78 | of the will, that is, a moral evil".127 And Saint Thomas 196 2, 78 | particular attention to the moral object, does not refuse 197 2, 78 | charity. As the Patron of moral theologians and confessors 198 2, 79 | and decisive element for moral judgment is the object of 199 2, 80 | acts which, in the Church's moral tradition, have been termed " 200 2, 80(131) | this the rise of a depraved moral relativism, one that clearly 201 2, 80 | lawful to tolerate a lesser moral evil in order to avoid a 202 2, 80 | very nature contradicts the moral order, and which must therefore 203 2, 82 | and of the virtues. The moral quality of human acting 204 2, 82 | existence of an "objective moral order"135 and to establish 205 2, 83 | of his truth and of the moral consequences flowing from 206 3 | ITS POWER (1 Cor 1:17) - Moral good for the life of the 207 3, 84 | fundamental question which the moral theories mentioned above 208 3, 84 | enduring absoluteness of any moral value. All around us we 209 3, 84 | who guides man with the moral law. Concrete situations 210 3, 84 | with the precepts of the moral law, nor is it any longer 211 3, 84(136) | International Congress of Moral Theology (April 10,1986), 212 3, 85 | all the faithful to form a moral conscience which will make 213 3, 85 | universal and unchanging moral norms respect the uniqueness 214 3, 89 | Faith also possesses a moral content. It gives rise to 215 3, 89 | 6; 2:3-6). ~Through the moral life, faith becomes "confession", 216 3, 90 | demands protected by those moral norms which prohibit without 217 3, 90 | the immutability of the moral norm make manifest and at 218 3, 90 | the existence of negative moral norms regarding specific 219 3, 91 | the absoluteness of the moral order. By her readiness 220 3, 91 | witness to and defended moral truth even to the point 221 3, 92 | the inviolability of the moral order, bears splendid witness 222 3, 93 | so that the splendour of moral truth may be undimmed in 223 3, 93 | build up and to preserve the moral order of individuals and 224 3, 93 | transfigured by the splendour of moral truth, the martyrs and, 225 3, 93 | history by reawakening its moral sense. By witnessing fully 226 3, 93 | point of the witness to moral truth, and one to which 227 3, 93 | difficulties which fidelity to the moral order can demand, even in 228 3, 94 | the absoluteness of the moral good Christians are not 229 3, 94 | they are supported by the moral sense present in peoples 230 3, 94 | that there are truths and moral values for which one must 231 3, 94 | sacrifice of his life for a moral value, the Church sees a 232 3 | Universal and unchanging moral norms at the service of 233 3, 95 | situations present in the moral life of individuals and 234 3, 95 | tires of proclaiming the moral norm... The Church is in 235 3, 95 | the Church interprets the moral norm and proposes it to 236 3, 95 | concealing or weakening moral truth, but rather from proposing 237 3, 95 | forceful presentation of moral truth can never be separated 238 3, 95 | man always needs along his moral journey, a journey frequently 239 3, 96 | universal and unchanging moral norms is not demeaning at 240 3, 96 | by obedience to universal moral norms does man find full 241 3, 96 | possibility of authentic moral growth. For this very reason, 242 3, 96 | When it is a matter of the moral norms prohibiting intrinsic 243 3, 97 | 97. In this way, moral norms, and primarily the 244 3, 97 | behaviour. The fundamental moral rules of social life thus 245 3, 98 | issue of culture we find the moral sense, which is in turn 246 3, 99 | The Supreme Good and the moral good meet in truth: the 247 3, 99 | theology and particularly of moral theology" 156 — and from 248 3, 101 | person and the objective moral demands of the functioning 249 3, 101 | which would remove any sure moral reference point from political 250 3, 104 | about the objectivity of the moral law in general and a rejection 251 3, 104 | rejection of the absoluteness of moral prohibitions regarding specific 252 3, 104 | different attitudes of the moral conscience of man in every 253 3, 105 | the attempt to adapt the moral norm to one's own capacities 254 3, 105 | is, the capacity of the moral forces of man left to himself) 255 3, 106 | decline or obscuring of the moral sense. This comes about 256 3, 107 | Jn 3:5) in Baptism. His moral life has the value of a " 257 3, 107 | thoughts and deeds. In the moral life the Christian's royal 258 3, 108 | evangelization and of the new moral life which it proposes and 259 3, 108 | flourishing of Christian moral life and the witness of 260 3, 108 | theological reflection about the moral life holds in the Church, 261 3, 108 | responsibility proper to moral theologians. ~ 262 3 | The service of moral theologians ~ 263 3, 110 | and must also be said for moral theology, seen in its specific 264 3, 110 | correctness and the truth of the moral norms which the Magisterium 265 3, 110 | legitimate Pastors teach moral theology in Seminaries and 266 3, 110 | employed by the Magisterium, moral theologians are called to 267 3, 110 | with man's ultimate end.174 Moral theologians are to set forth 268 3, 110 | concerns which underlie the moral doctrine and the vision 269 3, 111 | 111. The service which moral theologians are called to 270 3, 111 | human society and culture. Moral theologians have the task, 271 3, 111 | salvation. In this way, moral theology will acquire an 272 3, 111 | theology".176 ~Certainly moral theology and its teaching 273 3, 111 | involves a normative dimension, moral theology cannot be reduced 274 3, 111 | historical and social fact; moral theology, however, while 275 3, 111 | behavioural sciences for moral theology must always be 276 3, 111(176)| for a fruitful renewal of moral theology: loc. cit., 39- 277 3, 112 | 112. The moral theologian must therefore 278 3, 112 | the theological viewpoint, moral principles are not dependent 279 3, 112 | rejecting the truth of the moral norms taught by the Church. 280 3, 112 | Church. The affirmation of moral principles is not within 281 3, 112 | restricting its viewpoint to them, moral theology, faithful to the 282 3, 112 | decisive indications of moral norms. It is the Gospel 283 3, 112 | truth about man and his moral journey, and thus enlightens 284 3, 112 | the strength to see in the moral law a liberating truth, 285 3, 113 | 113. Teaching moral doctrine involves the conscious 286 3, 113 | pastoral responsibilities. Moral theologians, who have accepted 287 3, 113 | the faithful to make this moral discernment, to be committed 288 3, 113 | representative democracy, moral teaching certainly cannot 289 3, 114 | He reminded him of the moral commandments already revealed 290 3, 114 | with regard to Christian moral teaching must also be exercised 291 3, 114 | Especially today, Christian moral teaching must be one of 292 3, 115 | discern in obedience to the moral law a grace and a sign of 293 3, 115 | evaluated certain trends in moral theology today. I now pass 294 3, 115 | and immutability of the moral commandments, particularly 295 3, 116 | ministry to see to it that this moral teaching is faithfully handed 296 Conc, 118 | the joys of our life, the moral life of believers and people 297 Conc, 119 | discussions about new and complex moral problems, it can seem that 298 Conc, 119 | falsification or obscuring of its moral demands, with all their 299 Conc, 120 | and inviting model of the moral life. As Saint Ambrose put


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