Chap., §

 1   1,  19     |           follower of Christ (cf. Acts 6:1). Following Christ is
 2   1,  25     |        the "way" of the Lord (cf. Acts 18:25), teaching above all
 3   2,  28     |           the moral good of human acts and eternal life; Christian
 4   2,  29     |        good and the evil of human acts and of the person who performs
 5   2,  34     |           the moral evaluation of acts. Despite their variety,
 6   2,  39     |           performing morally good acts, man strengthens, develops
 7   2,  40     |       cause of his own deliberate acts. On the other hand, reason
 8   2,  47     |       negative evaluation of such acts fails to take into adequate
 9   2,  47     |    assessment of individual human acts, so complex from the viewpoint
10   2,  48     |          subject of his own moral acts. The person, by the light
11   2,  51     |         each of the person's free acts, which are meant to bear
12   2,  51     | submitting to the common law, our acts build up the true communion
13   2,  51     |      whether culpably or not, our acts damage the communion of
14   2,  52     |         are applied to particular acts through the judgment of
15   2,  52     |           makes it his own by his acts and the corresponding virtues.
16   2,  55     |           the individual concrete acts of the person in all their
17   2,  59     |       acknowledge that conscience acts as a "witness"; he also
18   2,  59     |  condemnation, according as human acts are in conformity or not
19   2,  60     |        accordance with it. If man acts against this judgment or,
20   2,  61     |    conscience expresses itself in acts of "judgment" which reflect
21   2,  65     |   relationship between person and acts. They speak of a "fundamental
22   2,  65     |        athematic" way. Particular acts which flow from this option
23   2,  65     |          immediate object of such acts would not be absolute Good (
24   2,  66     |          and to the obligation of acts of faith and of decisions
25   2,  66     |          the choice of particular acts, as in the tendencies mentioned
26   2,  67     |          profoundly to particular acts. By his fundamental choice,
27   2,  67     |       fact, the morality of human acts is not deduced only from
28   2,  68     |    certain of his choices and his acts are in conformity with specific
29   2,  70     |   radically changed by particular acts. Clearly, situations can
30   2,  71     |  manifested and realized in human acts. It is precisely through
31   2,  71     |          is precisely through his acts that man attains perfection
32   2,  71     |        cleaving to him.119 ~Human acts are moral acts because they
33   2,  71     |              Human acts are moral acts because they express and
34   2,  72     |               72. The morality of acts is defined by the relationship
35   2,  72     |           the performance of good acts, commanded by the One who "
36   2,  73     |      deliberate ordering of human acts to God, the supreme good
37   2,  73     |          It presupposes that such acts are in themselves capable
38   2,  74     |          assessment of man's free acts depend? What is it that
39   2,  74     |    ensures this ordering of human acts to God? Is it the intention
40   2,  74     |           the conformity of human acts with the ends pursued by
41   2,  74     |       where the morality of human acts would be judged without
42   2,  75     |           responsible for its own acts and for their consequences.
43   2,  75     |          The moral specificity of acts, that is their goodness
44   2,  76     |           God rather than men (cf Acts 4:19; 5:29) and accept even
45   2,  77     |          pre-moral — of one's own acts: an exhaustive rational
46   2,  78     |         it often happens that man acts with a good intention, but
47   2,  79     |          of behaviour or specific acts, apart from a consideration
48   2,  80     |          his image. These are the acts which, in the Church's moral
49   2,  80     |         teaches that "there exist acts which per se and in themselves,
50   2,  80     |        number of examples of such acts: "Whatever is hostile to
51   2,  80     |      regard to intrinsically evil acts, and in reference to contraceptive
52   2,  81     |   existence of intrinsically evil acts, the Church accepts the
53   2,  81     |          God" (1 Cor 6:9-10). ~If acts are intrinsically evil,
54   2,  81     |        remain "irremediably" evil acts; per se and in themselves
55   2,  81     |       good of the person. "As for acts which are themselves sins (
56   2,  82     |          of his ultimate end. But acts whose object is "not capable
57   2,  82     |         norms which prohibit such acts and oblige semper et pro
58   2,  82     |          of behaviour or specific acts, without taking into account
59   2,  83     |          of the morality of human acts, and in particular the question
60   2,  83     |          exist intrinsically evil acts, we find ourselves faced
61   2,  83     |     intrinsic evil in given human acts, the Church remains faithful
62   3,  91     |         the God of Israel. By her acts, she revealed the holiness
63   3,  91     |       with the deacon Stephen (cf Acts 6:8-7:60) and the Apostle
64   3,  91     |         and the Apostle James (cf Acts 12:1-2), who died as martyrs
65   3,  95     |    prohibiting intrinsically evil acts, is not infrequently seen
66   3,  99(155)|         20,1888), LeonisXIII P.M. Acts, VIII, Romae 1889, 224-226.~
67   3,  99     |         of behaviour and concrete acts. ~
68   3,  104    |          regarding specific human acts, and it ends up by confusing
69   3,  107    |    disciples of the Risen One (cf Acts 2:37-41; 3:17-20). ~Just
70   3,  110    |   consciences of believers, those acts which in themselves conform
71   3,  115    |       person and the truth of his acts, so as to be able to discern
72   3,  115    |      exception intrinsically evil acts. ~In acknowledging these