Chap., §

 1   2,  32  |            primordial reality as an act of a person's intelligence,
 2   2,  42  |             dignity requires man to act through conscious and free
 3   2,  43  |           inclination to its proper act and end. This participation
 4   2,  45  |          inclines the affections to act with uprightness... Second,
 5   2,  45  |          inclines the affections to act".84 ~Even if moral-theological
 6   2,  47  |         understanding of the sexual act that contraception, direct
 7   2,  48  |           the subject and the human act. Their functions would not
 8   2,  49  |         which dissociates the moral act from the bodily dimensions
 9   2,  49  |         agent and in the deliberate act, they stand or fall together. ~
10   2,  55  |         personal decision on how to act in particular cases. The
11   2,  59  |            do, or which assesses an act already performed by him.
12   2,  59  |             morality of a voluntary act, "applying the objective
13   2,  60  |      imperative character: man must act in accordance with it. If
14   2,  60  |            goodness of a determined act, still performs that act,
15   2,  60  |            act, still performs that act, he stands condemned by
16   2,  61  |       obligation to perform a given act, the link between freedom
17   2,  62  |   Conscience, as the judgment of an act, is not exempt from the
18   2,  62  |          even when it directs us to act in a way not in conformity
19   2,  63  |          make the moral value of an act performed with a true and
20   2,  63  |            to the moral value of an act performed by following the
21   2,  63  |           good. Furthermore, a good act which is not recognized
22   2,  64  |             point of the primordial act of faith. The Church puts
23   2,  65  |          criteria proper to a human act. The conclusion to which
24   2,  66  |          precisely the case when an act of faith — in the sense
25   2,  67  |   recognized, the only morally good act is that of obeying the moral
26   2,  69  |            only be the result of an act which engages the person
27   2,  69  |        totality: in other words, an act of fundamental option. According
28   2,  69  |            to be identified with an act of choice nor capable of
29   2,  69  |            the person performing an act, rather than by the matter
30   2,  69  |          than by the matter of that act. ~
31   2,  70  |     familiar with cases in which an act which is grave by reason
32   2,  70  |             reduce mortal sin to an act of 'fundamental option' —
33   2,  70  |              we call mortal sin the act by which man freely and
34   2,  70  |         equivalent way, as in every act of disobedience to God's
35   2       |                       IV. The moral act ~
36   2,  72  |       between the moral value of an act and man's final end. Jesus,
37   2,  72  |       safeguard human good.Only the act in conformity with the good
38   2,  72  |      rational ordering of the human act to the good in its truth
39   2,  74  |            the object itself of his act? ~This is what is traditionally
40   2,  75  |           goods involved in a human act would be, from one viewpoint,
41   2,  75  |         effects, the morality of an act would be judged in two different
42   2,  75  |      choosing them. In this way, an act which, by contradicting
43   2,  75  |          the proportion between the act and its effects and between
44   2       |            object of the deliberate act ~
45   2,  76  |             this or that particular act contrary to faith or virtue. ~
46   2,  77  |            a result of a particular act. Responsibility demands
47   2,  77  |          those circumstances of the act, which, while capable of
48   2,  77  |    lessening the gravity of an evil act, nonetheless cannot alter
49   2,  78  |           The morality of the human act depends primarily and fundamentally
50   2,  78  |           to grasp the object of an act which specifies that act
51   2,  78  |            act which specifies that act morally, it is therefore
52   2,  78  |           person. The object of the act of willing is in fact a
53   2,  78  |             object of a given moral act, then, one cannot mean a
54   2,  78  |       decision which determines the act of willing on the part of
55   2,  78  |           needed, is that the human act depends on its object, whether
56   2,  78  |        perfection of the person. An act is therefore good if its
57   2,  78  |            are respected. The human act, good according to its object,
58   2,  78  |             ultimate end. That same act then attains its ultimate
59   2,  79  |    foreseeable consequences of that act for all persons concerned. ~
60   2,  79  |             the object of the human act, which establishes whether
61   2,  80  |            are objects of the human act which are by their nature "
62   2,  80  |      practices whereby the conjugal act is intentionally rendered
63   2,  81  |   intentions can never transform an act intrinsically evil by virtue
64   2,  81  |        virtue of its object into an act "subjectively" good or defensible
65   2,  82  |    foreseeable consequences of that act for all persons concerned.
66   3,  88  |             Jn 14:6). It entails an act of trusting abandonment
67   3,  91  |         than perform the idolatrous act of burning incense before
68   3,  91  |   performing even a single concrete act contrary to God's love and
69   3,  92  |      exceptional" conditions, to an act morally evil in itself.
70   3,  92  |            the true face of such an act: it is a violation of man'
71   3,  103 | imperfection of Christ's redemptive act, but to man's will not to
72   3,  103 |         grace which flows from that act. God's command is of course
73   3,  112 |            fact that some believers act without following the teachings
74   3,  113 |            Pastors have the duty to act in conformity with their
75 Conc,  120|     accompanied him in that supreme act of freedom which is the