Chap., §
1 Int, 4 | doctrine regarding the natural law, and the universality and
2 1, 8 | were in the shadow of the Law of the Lord. If he asks
3 1, 8 | answer contained in the Law. It is more likely that
4 1, 10 | Israel, and in the whole Law, God makes himself known
5 1, 10 | love for man, gives him his Law (cf. Ex 19:9-24 and 20:18-
6 1, 11 | very core, the heart of the Law, from which the particular
7 1, 11 | succeeds in "fulfilling" the Law, that is, acknowledging
8 1, 12 | his final end, through the law which is inscribed in his
9 1, 12 | Rom 2:15), the "natural law". The latter "is nothing
10 1, 12 | gave this light and this law to man at creation".19 He
11 1, 12 | New Covenant, in which the law would be written in a new
12 1, 12 | 31:31-34), replacing the law of sin which had disfigured
13 1, 12 | complete formulation of the New Law (cf. Mt 5-7), clearly linked
14 1, 13 | which commandments of the Law the Lord recalls to the
15 1, 14 | with the teacher of the Law, who asked him a question
16 1, 14 | curiosity of the teacher of the Law, who asks him: "And who
17 1, 14 | on which "depend all the Law and the Prophets" (Mt 22:
18 1, 15 | have come to abolish the Law and the Prophets; I have
19 1, 15 | of the promises of the Law and of their fulfilment
20 1, 15 | Christ is the end of the law" (Rom 10:4), Saint Ambrose
21 1, 15 | sense of the fullness of the Law: a fullness which is achieved
22 1, 15 | came not to abolish the Law but to bring it to fulfilment.
23 1, 15 | Testament, so it is for the Law: what was given through
24 1, 15 | is a figure of the true law. Therefore, the Mosaic Law
25 1, 15 | law. Therefore, the Mosaic Law is an image of the truth".25 ~
26 1, 15 | living "fulfilment" of the Law inasmuch as he fulfils its
27 1, 15 | becomes a living and personal Law, who invites people to follow
28 1, 16 | demands contained in God's Law. And yet, even though he
29 1, 17 | between freedom and divine law. Human freedom and God's
30 1, 17 | Human freedom and God's law are not in opposition; on
31 1, 17 | they are justified by the Law has nothing to do with man'
32 1, 17 | neighbour has fulfilled the Law. The commandments, 'You
33 1, 17 | see in my members another law at war with the law of my
34 1, 17 | another law at war with the law of my reason'... In part
35 1, 17 | extent that we follow the law of sin, we are still slaves".27 ~
36 1, 18 | flesh" experience God's law as a burden, and indeed
37 1, 18 | serve others, find in God's Law the fundamental and necessary
38 1, 18 | the minimum demands of the Law, but to live them in their "
39 1, 22 | interpreting the Mosaic Law on marriage, rejects the
40 1, 22 | more authoritative than the Law of Moses: God's original
41 1, 23 | 23. "The law of the Spirit of life in
42 1, 23 | has set me free from the law of sin and death" (Rom 8:
43 1, 23 | relationship between the (Old) Law and grace (the New Law).
44 1, 23 | Law and grace (the New Law). He recognizes the pedagogic
45 1, 23 | pedagogic function of the Law, which, by enabling sinful
46 1, 23 | righteousness" which the Law demands, but is unable to
47 1, 23 | this Pauline dialectic of law and grace: "The law was
48 1, 23 | dialectic of law and grace: "The law was given that grace might
49 1, 23 | grace was given, that the law might be fulfilled".30 ~
50 1, 23 | heart by his grace: "For the law was given through Moses;
51 1, 24 | able to write that the New Law is the grace of the Holy
52 1, 24 | s life. Indeed, the New Law is not content to say what
53 1, 24 | likewise observed that the New Law was promulgated at the descent
54 1, 24 | become by his grace a living law, a living book".34 ~
55 1, 26 | was inspired by the New Law.37 The Church is in fact
56 1, 27 | interpretation of the Lord's law develops, with the help
57 1, 27(42) | Code of Canon Law, Canon 747, 2.~
58 2, 30 | truth contained in God's law? what is the role of conscience
59 2, 32 | opposition between moral law and conscience, and between
60 2, 34 | of freedom to the moral law, human nature and conscience,
61 2 | I. Freedom and Law ~
62 2, 35 | called to accept the moral law given by God. In fact, human
63 2, 35 | in the acceptance of that law. God, who alone is good,
64 2, 35 | the commandments. ~God's law does not reduce, much less
65 2, 35 | conflict between freedom and law. These doctrines would grant
66 2, 36 | freedom against the divine law or to question the existence
67 2, 36 | sphere of the natural moral law.61 There has also been an
68 2, 36 | requirements deriving from that law, requirements which create
69 2, 36 | would be the expression of a law which man in an autonomous
70 2, 36 | considered the Author of this law, except in the sense that
71 2, 36 | fact that the natural moral law has God as its author, and
72 2, 36 | participates in the eternal law, which it is not for him
73 2, 37 | freedom and of the moral law, as well as their profound
74 2, 40 | discovering and applying the moral law: the moral life calls for
75 2, 40 | authority from the eternal law, which is none other than
76 2, 40 | of his actions. The moral law has its origin in God and
77 2, 40 | it is a properly human law. Indeed, as we have seen,
78 2, 40 | we have seen, the natural law "is nothing other than the
79 2, 40 | gave this light and this law to man at creation".71 The
80 2, 40 | possesses in himself his own law, received from the Creator.
81 2, 41 | acceptance of the moral law, of God's command: "The
82 2, 41 | Human freedom and God's law meet and are called to intersect,
83 2, 41 | free obedience to God's law effectively implies that
84 2, 41 | promptings of eternal wisdom. Law must therefore be considered
85 2, 41 | wisdom: by submitting to the law, freedom submits to the
86 2, 41 | revere the holiness of the law of God, who is infinitely
87 2 | who takes delight in the law of the Lord (cf Ps 1:1-2) ~
88 2, 42 | obedience to the divine law; indeed, only through this
89 2, 42 | function of the natural law, is nothing else but an
90 2, 42 | also becomes clear why this law is called the natural law:
91 2, 42 | law is called the natural law: it receives this name not
92 2, 43 | rule of life is the divine law itself, the eternal, objective
93 2, 43 | objective and universal law by which God out of his
94 2, 43 | to share in this divine law, and hence man is able under
95 2, 43 | teaching on God's eternal law. Saint Augustine defines
96 2, 43 | knowledge of God's eternal law, is consequently able to
97 2, 43 | responsible care. The natural law enters here as the human
98 2, 43 | expression of God's eternal law. Saint Thomas writes: "Among
99 2, 43 | participation of the eternal law in the rational creature
100 2, 43 | creature is called natural law".82 ~
101 2, 44 | Thomistic doctrine of natural law, including it in her own
102 2, 44 | subordination of reason and human law to the Wisdom of God and
103 2, 44 | Wisdom of God and to his law. After stating that "the
104 2, 44 | stating that "the natural law is written and engraved
105 2, 44 | could not have the force of law unless it were the voice
106 2, 44 | subject". Indeed, the force of law consists in its authority
107 2, 44 | follows that the natural law is itself the eternal law,
108 2, 44 | law is itself the eternal law, implanted in beings endowed
109 2, 44 | and by faith, through the law which God gave to the Chosen
110 2, 44 | accept and to live out God's law as a particular gift and
111 2, 44 | so righteous as all this law which I set before you this
112 2, 44 | called to show towards God's law, together with an exhortation
113 2, 44 | but his delight is in the law of the Lord and on his law
114 2, 44 | law of the Lord and on his law he meditates day and night" (
115 2, 44 | night" (Ps 1:1-2). "The law of the Lord is perfect,
116 2, 45 | authentically interpreting God's law in the light of the Gospel.
117 2, 45 | receives the gift of the New Law, which is the "fulfilment"
118 2, 45 | the "fulfilment" of God's law in Jesus Christ and in his
119 2, 45 | Spirit. This is an "interior" law (cf Jer 31:31-33), "written
120 2, 45 | human hearts" (2 Cor 3:3); a law of perfection and of freedom (
121 2, 45 | freedom (cf 2 Cor 3:17); "the law of the Spirit of life in
122 2, 45 | Thomas writes that this law "can be called law in two
123 2, 45 | this law "can be called law in two ways. First, the
124 2, 45 | in two ways. First, the law of the spirit is the Holy
125 2, 45 | uprightness... Second, the law of the spirit can be called
126 2, 45 | the positive or revealed law of God and the natural law,
127 2, 45 | law of God and the natural law, and, within the economy
128 2, 45 | the "old" and the "new" law, it must not be forgotten
129 2, 45 | distinctions always refer to that law whose author is the one
130 2 | What the law requires is written on their
131 2, 46 | conflict between freedom and law is forcefully brought up
132 2, 46 | with regard to the natural law, and particularly with regard
133 2, 47 | conception of the natural law, which is accused of presenting
134 2, 48 | in questions of natural law. ~A freedom which claims
135 2, 50 | true meaning of the natural law can be understood: it refers
136 2, 50 | end. "The natural moral law expresses and lays down
137 2, 50 | human person. Therefore this law cannot be thought of as
138 2, 50 | the true God. ~The natural law thus understood does not
139 2, 51 | specific aspects of the natural law, especially its universality
140 2, 51 | From thence every just law is transcribed and transferred
141 2, 51 | this "truth" the natural law involves universality. Inasmuch
142 2, 51 | universality of the moral law on the part of reason. But
143 2, 51 | inasmuch as the natural law expresses the dignity of
144 2, 51 | submitting to the common law, our acts build up the true
145 2, 51 | contrary they disregard the law, or even are merely ignorant
146 2, 52 | the truth contained in the law. He appropriates this truth
147 2, 52 | precepts of the natural law are universally valid. They
148 2, 53 | immutability of the natural law itself, and thus the existence
149 2, 53 | This truth of the moral law — like that of the "deposit
150 2, 53(98) | in the context of the New Law, are not merely formal in
151 2, 54 | man's freedom and God's law is most deeply lived out
152 2, 54 | conscience man detects a law which he does not impose
153 2, 54 | For man has in his heart a law written by God. To obey
154 2, 54 | relationship between freedom and law is thus intimately bound
155 2, 54 | above — in which freedom and law are set in opposition to
156 2, 56 | intrinsically evil by the moral law. A separation, or even an
157 2, 56 | human freedom and God's law. Only the clarification
158 2, 56 | truth, between freedom and law makes possible a discernment
159 2, 57 | the essence of the natural law also indicates the biblical
160 2, 57 | specific connection with the law: "When Gentiles who have
161 2, 57 | Gentiles who have not the law do by nature what the law
162 2, 57 | law do by nature what the law requires, they are a law
163 2, 57 | law requires, they are a law unto themselves, even though
164 2, 57 | though they do not have the law. They show that what the
165 2, 57 | They show that what the law requires is written on their
166 2, 57 | sense confronts man with the law, and thus becomes a "witness"
167 2, 57 | unfaithfulness with regard to the law, of his essential moral
168 2, 58 | with God, the author of the law, the primordial image and
169 2, 59 | conformity or not with the law of God written on the heart.
170 2, 59 | reason is part of the natural law; indeed it constitutes the
171 2, 59 | foundation of the natural law, inasmuch as it expresses
172 2, 59 | But whereas the natural law discloses the objective
173 2, 59 | is the application of the law to a particular case; this
174 2, 59 | this application of the law thus becomes an inner dictate
175 2, 59 | the light of the natural law: it is the obligation to
176 2, 59 | The universality of the law and its obligation are acknowledged,
177 2, 59 | reason has established the law's application in concrete
178 2, 59 | is in conformity with the law; it formulates the proximate
179 2, 59 | applying the objective law to a particular case".105 ~
180 2, 60 | 60. Like the natural law itself and all practical
181 2, 60 | indicated by the "divine law", the universal and objective
182 2, 60 | conscience does not establish the law; rather it bears witness
183 2, 60 | authority of the natural law and of the practical reason
184 2, 61 | truth is declared in the law of reason, is practically
185 2, 64 | 12:2), knowledge of God's law in general is certainly
186 2, 67 | to God's will, wisdom and law. It thus needs to be stated
187 2, 67 | indicated by the natural law as goods to be pursued and
188 2, 67 | that of obeying the moral law and of refraining from the
189 2, 68 | God as the giver of the law and as a result becomes
190 2, 68 | with regard to the entire law (cf Jas 2:8-11); even if
191 2, 69 | the opposition to God's law which causes the loss of
192 2, 70 | contempt for the divine law, a rejection of God's love
193 2, 70 | consciously rejects God, his law, the covenant of love that
194 2, 71 | man's freedom and God's law, which has its intimate
195 2, 72 | established, as the eternal law, by Divine Wisdom which
196 2, 72 | towards its end: this eternal law is known both by man's natural
197 2, 72 | reason (hence it is "natural law"), and — in an integral
198 2, 72 | hence it is called "divine law"). Acting is morally good
199 2, 74 | established by the natural law, is in principle accessible
200 2, 76 | of the divine and natural law. These theories cannot claim
201 2, 76 | only cases in which the law was uncertain, and thus
202 2, 76 | up the fulfilment of the law in the precept of love of
203 2, 79 | contents of the natural law and hence that ordered complex
204 2, 79 | contain the whole natural law.130 ~
205 2, 83 | obedience to the divine law summarized in the commandment
206 2, 83 | enabled to interiorize the law, to receive it and to live
207 2, 83 | personal freedom: "the perfect law, the law of liberty" (Jas
208 2, 83 | freedom: "the perfect law, the law of liberty" (Jas 1:25). ~
209 3, 84 | of man's freedom to God's law; it is ultimately the question
210 3, 84 | guides man with the moral law. Concrete situations are
211 3, 84 | the precepts of the moral law, nor is it any longer maintained
212 3, 84 | all is said and done, the law of God is always the one
213 3 | inviolable holiness of God's law ~
214 3, 91 | of fidelity to the holy law of God even to the point
215 3, 91 | not right to do what God's law qualifies as evil in order
216 3, 91 | refrain from speaking of the law of the Lord and rejecting
217 3, 92 | to the holiness of God's law and to the inviolability
218 3, 93 | Fidelity to God's holy law, witnessed to by death,
219 3, 93 | those who transgress the law (cf Wis 2:12), and they
220 3 | Grace and obedience to God's law ~
221 3, 102 | 15:19-20). Keeping God's law in particular situations
222 3, 103 | always to keep God's holy law, even amid the gravest of
223 3, 103 | Andrew of Crete observes, the law itself "was enlivened by
224 3, 104 | objectivity of the moral law in general and a rejection
225 3, 104 | it is able to observe the law without the help of grace
226 3, 105 | disproportion" between the law and human ability (that
227 3, 107 | the demands of the Lord's law, even in the most difficult
228 3, 107 | the more one obeys the new law of the Holy Spirit, the
229 3, 110(173)| Cf. Code of Canon Law, Canons 252,1; 659, 3.~
230 3, 112 | Pastors as contrary to the law of God, cannot be a valid
231 3, 112 | fully to know and keep God's law and from the presumption
232 3, 112 | strength to see in the moral law a liberating truth, a grace-filled
233 3, 114 | Spirit, it has become the new law of the Church and of every
234 3, 114 | means for obeying God's holy law, and when with our constant
235 3, 115 | in obedience to the moral law a grace and a sign of our
236 3, 116(179)| Cf. Code of Canon Law, Canon 803, 3.~
237 3, 116(180)| Cf. Code of Canon Law, Canon 808.~
|