Chap., §

 1   2,  36    |          religious foundation for moral norms, it has, nonetheless, been
 2   2,  36    |              faith in identifying moral norms with reference to specific "
 3   2,  36    |       communicable — character of moral norms belonging to the sphere
 4   2,  36    |           reason in the domain of moral norms regarding the right ordering
 5   2,  36    |                life in this world. Such norms would constitute the boundaries
 6   2,  37    |              regard to particular moral norms which deal with the so-called "
 7   2,  37    |            so-called "human good". Such norms would not be part of the
 8   2,  40    |                creates values and moral norms.72 Were this autonomy to
 9   2,  40    |             freedom which creates moral norms, on the basis of historical
10   2,  41    | self-determination or the imposition of norms unrelated to his good, this
11   2,  46    |              and even for its operative norms the results of a statistical
12   2,  47    |                 universally valid moral norms. According to certain theologians,
13   2,  47    |               conditioning of all moral norms. In their view, man, as
14   2,  50    |           thought of as simply a set of norms on the biological level;
15   2,  53    |                 existence of "objective norms of morality" 96 valid for
16   2,  53    |               the role of certain moral norms (cf Mt 19:1-9). This is
17   2,  53    |           universal and permanent moral norms in the light of different
18   2,  53    |                 down the centuries: the norms expressing that truth remain
19   2,  53(98)|               bases the fact that moral norms, even in the context of
20   2,  55    |            application of general moral norms to individual cases in the
21   2,  55    |                of the person. But those norms, they continue, cannot be
22   2,  55    |               particularity. While such norms might somehow be useful
23   2,  55    |             authors to state that these norms are not so much a binding
24   2,  55    |                 observance of universal norms as to a creative and responsible
25   2,  68    |          conformity with specific moral norms or rules. By virtue of a
26   2,  74    |            provide a foundation for the norms of the moral life. This
27   2,  75    |                 considered as operative norms which are always relative
28   2,  82    |               Consequently, respect for norms which prohibit such acts
29   3,  85    |          universal and unchanging moral norms respect the uniqueness and
30   3,  90    |                protected by those moral norms which prohibit without exception
31   3,  90    |             existence of negative moral norms regarding specific kinds
32   3,  90    |            specific kinds of behaviour, norms which are valid without
33   3         |          Universal and unchanging moral norms at the service of the person
34   3,  96    |          universal and unchanging moral norms is not demeaning at all.
35   3,  96    |            obedience to universal moral norms does man find full confirmation
36   3,  96    |              for society as such. These norms in fact represent the unshakable
37   3,  96    |                is a matter of the moral norms prohibiting intrinsic evil,
38   3,  97    |                  97. In this way, moral norms, and primarily the negative
39   3,  97    |              which acknowledges certain norms as valid always and for
40   3,  110   |              and the truth of the moral norms which the Magisterium teaches. ~
41   3,  110   |              commandments and practical norms authoritatively declared
42   3,  112   |        rejecting the truth of the moral norms taught by the Church. The
43   3,  112   |           decisive indications of moral norms. It is the Gospel which