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
|