Centesimus annus
Chap., §
1 1, 5 | understanding and the proper moral perspective for judgment
2 2, 13 | the autonomous subject of moral decision disappears, the
3 2, 16 | which began as a response of moral conscience to unjust and
4 3, 24 | eliminated, the culture and moral life of nations are corrupted.
5 3, 25 | determined not to be bound by moral principles. These events
6 3, 27 | there be a lessening of the moral commitment and conscious
7 3, 27 | A patient material and moral reconstruction is needed,
8 3, 28 | great opportunity for the moral, cultural and even economic
9 4, 35 | only one; other human and moral factors must also be considered
10 4, 36 | than another, is always a moral and cultural choice. Given
11 4, 38 | is made to safeguard the moral conditions for an authentic "
12 4, 38 | respect the natural and moral structure with which he
13 4, 42 | conditions of great material and moral poverty. The collapse of
14 5, 47 | a united family and in a moral environment conducive to
15 6, 55 | theology and particularly of moral theology".111 The theological
Dives in misericordia
Chap., §
16 2, 3 | frailty, both physical and moral. It is precisely the mode
17 3, 4 | Both physical evil and moral evil, namely sin, cause
18 3, 4(52) | question has not only a moral character but almost a juridical
19 4, 6 | above all to every form of moral misery, to sin. When this
20 4, 6 | and compassionately, at moral, physical or material evil:
21 5, 9 | above all in contact with moral and physical evil, that
22 6, 11 | of millions. This is why moral uneasiness is destined to
23 6, 11 | much evil both physical and moral, so as to make of it a world
24 6, 12 | for human morality, for moral culture: these values include
25 6, 12 | stability of the family. Moral permissiveness strikes especially
26 6, 12 | nothing is "sacred" suffer moral decay, in spite of appearances. ~
27 7 | manifestations of physical and moral evil, before all the threats
28 7, 14 | relationships which form its moral aspect the moment of forgiveness,
Dominum et vivificantem
Chap., §
29 2, 36 | definitive source of the moral order in the world created
30 2, 36 | eternal Law, the source of the moral order in man and in the
31 2, 36 | conscience and the source of the moral order, knows in all its
32 2, 43 | than the principle of the moral order which it is not humanly
33 2, 43 | resolve according to truth the moral problems which arise both
34 2, 43 | the objective standards of moral conduct."167 ~A result of
35 2, 43 | showing that they are a moral evil that weighs negatively
36 3, 55 | the spirit), the ethical (moral good and evil), and the
Ecclesia de Eucharistia
Chap., §
37 3, 32 | solutions which lower the moral and formative standards
38 4, 36 | bonds intact is a specific moral duty incumbent upon Christians
39 4, 37 | steadfastly contrary to the moral norm, the Church, in her
40 4, 37 | manifest lack of proper moral disposition when it states
41 4, 44 | uncertainty,92 in fidelity to the moral norm laid down by the Second
Evangelium vitae
Chap., §
42 Int, 4 | significant cause of grave moral decline. Choices once unanimously
43 Int, 4 | and rejected by the common moral sense are gradually becoming
44 1, 12 | the climate of widespread moral uncertainty can in some
45 1, 13 | obstinately continues to teach the moral unlawfulness of contraception.
46 1, 13 | rejected. Certainly, from the moral point of view contraception
47 1, 13 | differences of nature and moral gravity, contraception and
48 1, 14 | diagnosis, which presents no moral objections if carried out
49 1, 18 | level there is a growing moral sensitivity, more alert
50 1, 19 | assessment of a cultural and moral nature, beginning with the
51 1, 21 | systematic violation of the moral law, especially in the serious
52 1, 24 | It is at the heart of the moral conscience that the eclipse
53 1, 24 | a certain sense, of the "moral conscience" of society:
54 1, 24 | which go against life. The moral conscience, both individual
55 1, 24 | corruption and the darkest moral blindness.~And yet all the
56 1, 26 | dedication and sacrifice, offer moral and material support to
57 1, 26 | a praiseworthy human and moral sensitivity and a greater
58 1, 28 | is properly religious and moral. It is a question of giving
59 1, 28 | reaches its full religious and moral meaning when it flows from,
60 2, 32 | every person's life in its moral and spiritual dimensions.
61 2, 42 | biological laws but also to moral ones, which cannot be violated
62 3, 57 | innocent human life is a moral truth clearly taught by
63 3, 57 | of the absolute and grave moral illicitness of the direct
64 3, 57 | act of disobedience to the moral law, and indeed to God himself,
65 3, 57 | object to be used. Before the moral norm which prohibits the
66 3, 58 | dangerous crisis of the moral sense, which is becoming
67 3, 58 | conception to birth.~The moral gravity of procured abortion
68 3, 59 | certainly in this case moral responsibility lies particularly
69 3, 60 | from the standpoint of moral obligation, the mere probability
70 3, 61 | as a particularly grave moral disorder. From its first
71 3, 61 | any hesitation about the moral condemnation of abortion.~ ~
72 3, 62 | always constitutes a grave moral disorder, since it is the
73 3, 63 | to every person. 75~This moral condemnation also regards
74 3, 63 | accurate and systematic moral judgment is necessary. When
75 3, 65 | 65. For a correct moral judgment on euthanasia,
76 3, 65 | Certainly there is a moral obligation to care for oneself
77 3, 65 | out of other religious and moral duties".79 In such a case,
78 3, 65 | be able to satisfy their moral and family duties, and above
79 3 | 5:29): civil law and the moral law~ ~
80 3, 68 | should live according to moral standards higher than what
81 3, 68 | choose between different moral opinions, and still less
82 3, 69 | majority itself considers moral and actually practises.
83 3, 69 | claim for themselves in the moral sphere the most complete
84 3, 69 | out one's duties the only moral criterion should be what
85 3, 70 | of the majority, whereas moral norms considered to be objective
86 3, 70 | means and not an end. Its "moral" value is not automatic,
87 3, 70 | depends on conformity to the moral law to which it, like every
88 3, 70 | acknowledgment of an objective moral law which, as the "natural
89 3, 70 | fundamental principles of the moral law, the democratic system
90 3, 70 | that without an objective moral grounding not even democracy
91 3, 71 | essential and innate human and moral values which flow from the
92 3, 71 | relationship between civil law and moral law, which are put forward
93 3, 71 | in scope than that of the moral law. But "in no sphere of
94 3, 72 | conformity of civil law with the moral law is in continuity with
95 3, 72 | Authority is a postulate of the moral order and derives from God.
96 3, 72 | in contravention of the moral order, and hence of the
97 3, 74 | s law. Indeed, from the moral standpoint, it is never
98 3, 74 | Each individual in fact has moral responsibility for the acts
99 3, 74 | injustice is not only a moral duty; it is also a basic
100 3, 75 | way of life. The negative moral precepts, which declare
101 3, 75 | this sense, the negative moral precepts have an extremely
102 3, 75 | particular the negative moral precepts, are the beginning
103 3, 77 | being. It resounds in the moral conscience of everyone as
104 4, 90 | same time, certain that moral truth cannot fail to make
105 4, 95 | life, and thus fall into moral subjectivism and certain
106 4, 97 | reasons and in respect for the moral law, they choose to avoid
107 4, 97 | being or indefinitely. The moral law obliges them in every
108 4, 97 | choices in harmony with moral values. An honest appraisal
109 4, 97 | promotion of education in the moral values which they presuppose.~
110 4, 101 | especially if it strikes at the moral conduct of people... But
Fides et ratio
Chap., §
111 Int, 4 | well certain fundamental moral norms which are shared by
112 3, 25 | truth, there exists a prior moral obligation, and a grave
113 3, 34(29) | knowledge, if it respects... moral norms, will never be genuinely
114 4, 46 | appeal to a metaphysical or moral vision. It follows that
115 5, 59 | renewed understanding of moral consciousness; others again
116 6, 66 | the different themes of moral theology, which employ concepts
117 6, 66 | employ concepts such as the moral law, conscience, freedom,
118 6, 68 | 68. Moral theology has perhaps an
119 6, 68 | reason. In other words, moral theology requires a sound
120 7, 80 | human life.~The problem of moral evil—the most tragic of
121 7, 82 | equally to the judgements of moral conscience, which Sacred
122 7, 83 | requirement for knowing the moral good, which has its ultimate
123 7, 83 | in truth, in beauty, in moral values, in other persons,
124 7, 89 | in practice, the great moral decisions of humanity are
125 7, 98 | considerations apply equally to moral theology. It is no less
126 7, 98 | of faith is linked to the moral life of believers. Faced
127 7, 98 | fundamental role of truth in the moral field. In the case of the
128 7, 98 | problems, this truth demands of moral theology a careful enquiry
129 7, 98 | order to fulfil its mission, moral theology must turn to a
130 7, 98 | and supernatural virtues, moral theology will be able to
Laborem exercens
Chap., §
131 Bles | unceasingly the cultural and moral level of the society within
132 2, 9 | more fully its specific moral value. In doing this we
133 2, 9 | virtue: for virtue, as a moral habit, is something whereby
134 2, 9 | pleads in favour of the moral obligation to link industriousness
135 3, 13 | personal (man's activity, moral values and such matters)
136 4, 16 | All this constitutes the moral obligation of work, understood
137 4, 16 | we have to consider the moral rights, corresponding to
138 4, 17 | the whole of the social moral order. ~
139 4, 18 | fundamental principle of the moral order in this sphere, namely
140 4, 19 | highlighting the deontological and moral aspect. The key problem
141 4, 19 | physical health or to their moral integrity. ~
142 4, 23 | evil from causing greater moral harm; indeed every possible
143 5, 24 | its human value and of the moral order to which it belongs,
Redemptor hominis
Chap., §
144 1, 6 | Church and so prone to relax moral principles and open the
145 3, 15 | objectivity and a sense of moral responsibility, the essential
146 3, 15 | technology accord with man's moral and spiritual progress?
147 3, 15 | in itself is a world of moral good and evil, does good
148 3, 16 | objective demands of the moral order, from the requirements
149 3, 16 | objective demands of the moral order, from the exigencies
150 3, 16 | further symptoms of the moral disorder that is being noticed
151 3, 16 | and deepen the sense of moral responsibility, which man
152 3, 17 | only material ones but also moral ones, indeed perhaps above
153 3, 17 | indeed perhaps above all moral ones. Admittedly it is not
154 3, 17 | exercise of power with the moral participation of the society
Redemptoris missio
Chap., §
155 1, 8 | nature and are bound by a moral obligation to seek truth,
156 5, 59 | North, which is prone to a moral and spiritual poverty caused
157 5, 60 | attention, whatever their moral or personal situation. They
158 6, 66 | their members' spiritual, moral and physical energies.131
Sollicitudo rei socialis
Chap., §
159 2, 8 | that is, directed towards moral conduct. ~In consequence,
160 2, 9 | first of all points out a moral fact, one which has its
161 2, 9 | which is the source of moral decisions.~In this framework,
162 2, 9 | question, but rather in the moral evaluation of this reality.
163 2, 9 | are Christians, have the moral obligation, according to
164 2, 9 | translates more succinctly the moral obligation as the "duty
165 2, 9 | departing from the lines of this moral vision, the originality
166 3, 14 | undoubtedly conceals a moral content, before which the
167 3, 23 | also a real desertion of a moral obligation. ~
168 3, 24 | it must be added that the moral judgment is even more severe.
169 3, 26 | interdependence and transfer it to the moral plane. Today perhaps more
170 3, 26 | mentioned testify to a new moral concern, particularly with
171 4, 28 | disposal is guided by a moral understanding and by an
172 4, 28(51) | the most evident form of moral underdevelopment"; cf. also
173 4, 33 | rights once again reveals the moral character of development:
174 4, 33 | rigorous respect for the moral, cultural and spiritual
175 4, 33 | under whatever pretext. The moral character of development
176 4, 34 | 34. Nor can the moral character of development
177 4, 34 | must include respect for moral demands. One of the latter
178 4, 34 | biological laws but also to moral ones, which cannot be violated
179 4, 34 | alert our consciences to the moral dimension of development.63 ~
180 5, 35 | because of the essentially moral character of development,
181 5, 35 | development likewise have a moral character. If in the years
182 5, 35 | necessary to single out the moral causes which, with respect
183 5, 35 | by means of essentially moral decisions. For believers,
184 5, 36 | an echo of an ethical and moral nature. Man's condition
185 5, 36(65) | in itself the subject of moral acts. Hence a situation
186 5, 37 | considered in the light of these moral criteria, we would see that
187 5, 37 | peoples: it is a question of a moral evil, the fruit of many
188 5, 38 | journey involves, above all, a moral value which men and women
189 5, 38 | toward the overcoming of the moral obstacles to development,
190 5, 38 | point to the positive and moral value of the growing awareness
191 5, 38 | awareness, thus acquiring a moral connotation.~It is above
192 5, 38 | elements, and accepted as a moral category. When interdependence
193 5, 38 | correlative response as a moral and social attitude, as
194 5, 39 | nations must have a sense of moral responsibility for the other
195 6, 41 | facing us are above all moral questions; and that neither
196 6, 41 | theology and particularly of moral theology.~The teaching and
Ut unum sint
Chap., §
197 2, 61 | only spirituality and the moral life, but also the~Church'
198 2, 68 | the spiritual life and its moral consequences: "The Christian
199 2, 68 | itself to these spiritual, moral and cultural aspects but
200 2, 68 | dialogue concerning the moral principles of the Gospel
Veritatis splendor
Chap., §
201 Int, 1 | of the heart and of the moral conscience. ~
202 Int, 2 | questions, his religious and moral questions in particular,
203 Int, 3 | precisely on the path of the moral life that the way of salvation
204 Int, 4 | developed and proposed a moral teaching regarding the many
205 Int, 4 | better understanding of moral demands in the areas of
206 Int, 4 | the whole of the Church's moral teaching, with the precise
207 Int, 4 | with regard to the Church's moral teachings. It is no longer
208 Int, 4 | question of traditional moral doctrine, on the basis of
209 Int, 4 | certain of the Church's moral teachings are found simply
210 Int, 5 | the very foundations of moral theology",9 foundations
211 Int, 5 | serious implications for the moral life of the faithful and
212 Int, 5 | exposition of Christian moral teaching. The Catechism
213 Int, 5 | The Catechism presents the moral life of believers in its
214 Int, 5 | questions regarding the Church's moral teaching, taking the form
215 Int, 5 | debated by ethicists and moral theologians. The specific
216 Int, 5 | discussed, the principles of a moral teaching based upon Sacred
217 1, 6 | lively and direct way to his moral teaching: "Then someone
218 1, 7 | called for a renewal of moral theology, so that its teaching
219 1, 8 | man, for it is about the moral good which must be done,
220 1, 8 | is a connection between moral good and the fulfilment
221 1, 8 | him new questions about moral good. He feels the need
222 1, 8 | teaches the truth about moral action. At the source and
223 1, 8 | the heart of the Gospel's moral teaching and grasp its profound
224 1, 10 | remains the "model" for moral action, in accordance with
225 1, 10 | people" (Lev 26:12). ~The moral life presents itself as
226 1, 10 | children" (Dt 6:4-7). Thus the moral life, caught up in the gratuitousness
227 1, 13 | bear false witness" are moral rules formulated in terms
228 1, 14 | The Evangelist echoes the moral preaching of Christ, expressed
229 1, 15 | rather as a path involving a moral and spiritual journey towards
230 1, 16 | though he has followed the moral ideal seriously and generously
231 1, 16 | the context of the whole moral message of the Gospel, and
232 1, 16 | normative indications for the moral life. In their originality
233 1, 17 | commitment to respect all the moral demands of the commandments
234 1, 17 | grasp the conditions for the moral growth of man, who has been
235 1, 18 | 21) and thus to live our moral life in a way worthy of
236 1, 20 | precepts constitute the moral rule of Christian life.
237 1, 24 | lessen but reinforces the moral demands of love: "This is
238 1, 24 | Going to the heart of the moral message of Jesus and the
239 1, 25 | 3:5-8; Rom 8:1-13). ~The moral prescriptions which God
240 1, 26 | 26. In the moral catechesis of the Apostles,
241 1, 26 | in the witness of their moral conduct, which was inspired
242 1, 26 | those who disregard the moral obligations to which they
243 1, 27 | preserving the faith and the moral life is the task entrusted
244 1, 27 | including the truth regarding moral action. Indeed, "the Church
245 1, 27 | and everywhere to proclaim moral principles, even in respect
246 1, 27 | questions frequently debated in moral theology today and with
247 2 | tendencies in present-day moral theology ~ ~
248 2, 28 | Testament with regard to moral action. These are: the subordination
249 2, 28 | commandments, between the moral good of human acts and eternal
250 2, 28 | source and means of the moral life of the "new creation" (
251 2, 28 | fruitful source of the Church's moral doctrine; as the Second
252 2, 28 | of all saving truth and moral teaching".43 The Church
253 2, 28 | believed but also about moral action, action pleasing
254 2, 29 | 29. The Church's moral reflection, always conducted
255 2, 29 | theological science called "moral theology ", a science which
256 2, 29 | demands of human reason. Moral theology is a reflection
257 2, 29 | that the origin and end of moral action are found in the
258 2, 29 | care for the renewal of moral theology", in such a way
259 2, 30 | elements of the Church's moral teaching which today appear
260 2, 30 | role of conscience in man's moral development? how do we determine,
261 2, 30 | her dogmatic but also her moral reflection within an interdisciplinary
262 2, 31 | resolved in contemporary moral reflection are all closely
263 2, 32 | of a supreme tribunal of moral judgment which hands down
264 2, 32 | the affirmation that one's moral judgment is true merely
265 2, 32 | subjectivistic conception of moral judgment. ~As is immediately
266 2, 32 | radical opposition between moral law and conscience, and
267 2, 34 | truth, there exists a prior moral obligation, and a grave
268 2, 34 | tendencies in contemporary moral theology, under the influence
269 2, 34 | relationship of freedom to the moral law, human nature and conscience,
270 2, 34 | propose novel criteria for the moral evaluation of acts. Despite
271 2, 35 | is called to accept the moral law given by God. In fact,
272 2, 35 | would thus lay claim to a moral autonomy which would actually
273 2, 36 | in the sphere of Catholic moral theology. While the latter
274 2, 36 | religious foundation for moral norms, it has, nonetheless,
275 2, 36 | of faith in identifying moral norms with reference to
276 2, 36 | communicable — character of moral norms belonging to the sphere
277 2, 36 | the sphere of the natural moral law.61 There has also been
278 2, 36 | effective means for knowing moral truths, even those of the
279 2, 36 | reason in the domain of moral norms regarding the right
280 2, 36 | the fact that the natural moral law has God as its author,
281 2, 37 | desire, however, to keep the moral life in a Christian context,
282 2, 37 | Christian context, certain moral theologians have introduced
283 2, 37 | specific and determined moral content, universally valid
284 2, 37 | with regard to particular moral norms which deal with the
285 2, 37 | human freedom and of the moral law, as well as their profound
286 2, 37 | currents of contemporary moral theology without compromising
287 2, 37 | the Church's heritage of moral teaching with ideas derived
288 2, 40 | discovering and applying the moral law: the moral life calls
289 2, 40 | applying the moral law: the moral life calls for that creativity
290 2, 40 | itself.69 At the heart of the moral life we thus find the principle
291 2, 40 | subject of his actions. The moral law has its origin in God
292 2, 40 | itself creates values and moral norms.72 Were this autonomy
293 2, 40 | a freedom which creates moral norms, on the basis of historical
294 2, 41 | 41. Man's genuine moral autonomy in no way means
295 2, 41 | rather the acceptance of the moral law, of God's command: "
296 2, 41 | a heteronomy, as if the moral life were subject to the
297 2, 46 | always marked the history of moral reflection; they grew especially
298 2, 46 | reality. In this context even moral facts, despite their specificity,
299 2, 46 | cultural, social and even moral values are established:
300 2, 47 | accused of presenting as moral laws what are in themselves
301 2, 47 | formulate universally valid moral norms. According to certain
302 2, 47 | cultural conditioning of all moral norms. In their view, man,
303 2, 47 | they cannot determine the moral assessment of individual
304 2, 48 | devoid of any meaning and moral values until freedom has
305 2, 48 | constitute reference points for moral decisions, because the finalities
306 2, 48 | within man himself. ~This moral theory does not correspond
307 2, 48 | is the subject of his own moral acts. The person, by the
308 2, 48 | reason grasps the specific moral value of certain goods towards
309 2, 48 | structure, the primordial moral requirement of loving and
310 2, 49 | doctrine which dissociates the moral act from the bodily dimensions
311 2, 49 | reduction misunderstands the moral meaning of the body and
312 2, 50 | of his end. "The natural moral law expresses and lays down
313 2, 50 | of man, thus acquires a moral significance in reference
314 2, 50 | natural inclinations take on moral relevance only insofar as
315 2, 51 | the universality of the moral law on the part of reason.
316 2, 52 | does not mean that in the moral life prohibitions are more
317 2, 52 | behaviour prohibited by the moral commandments expressed in
318 2, 53 | and the role of certain moral norms (cf Mt 19:1-9). This
319 2, 53 | universal and permanent moral norms in the light of different
320 2, 53 | truth. This truth of the moral law — like that of the "
321 2, 53(98) | Thomas bases the fact that moral norms, even in the context
322 2, 53(100) | development of the Church's moral doctrine is similar to that
323 2, 53(100) | Council can also be applied to moral doctrine: "This certain
324 2, 54 | heart" of the person, in his moral conscience. As the Second
325 2, 54 | one's understanding of the moral conscience. Here the cultural
326 2, 54 | creative" understanding of moral conscience, which diverges
327 2, 55 | simple application of general moral norms to individual cases
328 2, 55 | of its importance for the moral life has even led certain
329 2, 55 | would man be able to attain moral maturity. Some even hold
330 2, 55 | Church's Magisterium in many moral questions; for them, the
331 2, 56 | kind of double status of moral truth. Beyond the doctrinal
332 2, 56 | intrinsically evil by the moral law. A separation, or even
333 2, 56 | hermeneutic according to which the moral conscience is in no way
334 2, 56 | the very identity of the moral conscience in relation to
335 2, 57 | the law, of his essential moral rectitude or iniquity. Conscience
336 2, 58 | suaviter to obedience. "Moral conscience does not close
337 2, 58 | mystery and the dignity of the moral conscience: in being the
338 2, 59 | nature of conscience: it is a moral judgment about man and his
339 2, 59 | universal demands of the moral good, conscience is the
340 2, 59 | Conscience thus formulates moral obligation in the light
341 2, 60 | derive from the truth about moral good and evil, which it
342 2, 61 | 61. The truth about moral good, as that truth is declared
343 2, 62 | conformity with the objective moral order, it continues to speak
344 2, 63 | subjective" error about moral good with the "objective"
345 2, 63 | his end, or to make the moral value of an act performed
346 2, 63 | conscience equivalent to the moral value of an act performed
347 2, 63 | does not contribute to the moral growth of the person who
348 2, 64 | confirm the principles of the moral order which derive from
349 2, 64 | when she pronounces on moral questions, in no way undermines
350 2, 65 | shape" a person's entire moral life, and which serve as
351 2, 65 | authors, the key role in the moral life is to be attributed
352 2, 65 | when they expressly limit moral "good" and "evil" to the
353 2, 65 | leads is that the properly moral assessment of the person
354 2, 66 | no doubt that Christian moral teaching, even in its Biblical
355 2, 66 | choice which qualifies the moral life and engages freedom
356 2, 67 | or personal unity of the moral agent in his body and in
357 2, 67 | different obligations of the moral life. Judgments about morality
358 2, 67 | the case of the positive moral precepts, prudence always
359 2, 67 | urgent. But the negative moral precepts, those prohibiting
360 2, 67 | determination whatsoever. Once the moral species of an action prohibited
361 2, 67 | act is that of obeying the moral law and of refraining from
362 2, 68 | conformity with specific moral norms or rules. By virtue
363 2, 70 | In any event, both in moral theology and in pastoral
364 2 | IV. The moral act ~
365 2, 71 | and living centre in the moral conscience, is manifested
366 2, 71 | him.119 ~Human acts are moral acts because they express
367 2, 71 | deliberate choices, they give moral definition to the very person
368 2, 72 | essential connection between the moral value of an act and man'
369 2, 73 | works".124 ~Consequently the moral life has an essential "teleological"
370 2, 73 | conformity with the authentic moral good of man, safeguarded
371 2, 74 | 74. But on what does the moral assessment of man's free
372 2, 74 | criteria for evaluating the moral rightness of an action are
373 2, 74 | foundation for the norms of the moral life. This kind of investigation
374 2, 74 | and necessary, since the moral order, as established by
375 2, 75 | understanding of the object of moral action. Some authors do
376 2, 75 | choices are a condition of its moral goodness and its being ordered
377 2, 75 | method for discovering the moral norm, can thus be called —
378 2, 75 | while acknowledging that moral values are indicated by
379 2, 75 | from one viewpoint, of the moral order (in relation to properly
380 2, 75 | in relation to properly moral values, such as love of
381 2, 75 | two different ways: its moral "goodness" would be judged
382 2, 75 | intention in reference to moral goods, and its "rightness"
383 2, 75 | concrete action, on the moral value judged to be decisive
384 2, 75 | the pre-moral order. The moral specificity of acts, that
385 2, 75 | contrary to certain particular moral precepts. Even when grave
386 2, 75 | declared illicit by traditional moral theology would not imply
387 2, 75 | would not imply an objective moral evil. ~
388 2, 76 | grounded in the Catholic moral tradition. Although the
389 2, 76 | absolute validity of negative moral precepts, which oblige without
390 2, 76 | and respect the specific moral precepts declared and taught
391 2, 77 | rational criteria for a right moral decision, the theories mentioned
392 2, 77 | sufficient for judging the moral quality of a concrete choice.
393 2, 77 | nonetheless cannot alter its moral species. ~Moreover, everyone
394 2, 78 | By the object of a given moral act, then, one cannot mean
395 2, 78 | of the will, that is, a moral evil".127 And Saint Thomas
396 2, 78 | particular attention to the moral object, does not refuse
397 2, 78 | charity. As the Patron of moral theologians and confessors
398 2, 79 | and decisive element for moral judgment is the object of
399 2, 80 | acts which, in the Church's moral tradition, have been termed "
400 2, 80(131) | this the rise of a depraved moral relativism, one that clearly
401 2, 80 | lawful to tolerate a lesser moral evil in order to avoid a
402 2, 80 | very nature contradicts the moral order, and which must therefore
403 2, 82 | and of the virtues. The moral quality of human acting
404 2, 82 | existence of an "objective moral order"135 and to establish
405 2, 83 | of his truth and of the moral consequences flowing from
406 3 | ITS POWER (1 Cor 1:17) - Moral good for the life of the
407 3, 84 | fundamental question which the moral theories mentioned above
408 3, 84 | enduring absoluteness of any moral value. All around us we
409 3, 84 | who guides man with the moral law. Concrete situations
410 3, 84 | with the precepts of the moral law, nor is it any longer
411 3, 84(136) | International Congress of Moral Theology (April 10,1986),
412 3, 85 | all the faithful to form a moral conscience which will make
413 3, 85 | universal and unchanging moral norms respect the uniqueness
414 3, 89 | Faith also possesses a moral content. It gives rise to
415 3, 89 | 6; 2:3-6). ~Through the moral life, faith becomes "confession",
416 3, 90 | demands protected by those moral norms which prohibit without
417 3, 90 | the immutability of the moral norm make manifest and at
418 3, 90 | the existence of negative moral norms regarding specific
419 3, 91 | the absoluteness of the moral order. By her readiness
420 3, 91 | witness to and defended moral truth even to the point
421 3, 92 | the inviolability of the moral order, bears splendid witness
422 3, 93 | so that the splendour of moral truth may be undimmed in
423 3, 93 | build up and to preserve the moral order of individuals and
424 3, 93 | transfigured by the splendour of moral truth, the martyrs and,
425 3, 93 | history by reawakening its moral sense. By witnessing fully
426 3, 93 | point of the witness to moral truth, and one to which
427 3, 93 | difficulties which fidelity to the moral order can demand, even in
428 3, 94 | the absoluteness of the moral good Christians are not
429 3, 94 | they are supported by the moral sense present in peoples
430 3, 94 | that there are truths and moral values for which one must
431 3, 94 | sacrifice of his life for a moral value, the Church sees a
432 3 | Universal and unchanging moral norms at the service of
433 3, 95 | situations present in the moral life of individuals and
434 3, 95 | tires of proclaiming the moral norm... The Church is in
435 3, 95 | the Church interprets the moral norm and proposes it to
436 3, 95 | concealing or weakening moral truth, but rather from proposing
437 3, 95 | forceful presentation of moral truth can never be separated
438 3, 95 | man always needs along his moral journey, a journey frequently
439 3, 96 | universal and unchanging moral norms is not demeaning at
440 3, 96 | by obedience to universal moral norms does man find full
441 3, 96 | possibility of authentic moral growth. For this very reason,
442 3, 96 | When it is a matter of the moral norms prohibiting intrinsic
443 3, 97 | 97. In this way, moral norms, and primarily the
444 3, 97 | behaviour. The fundamental moral rules of social life thus
445 3, 98 | issue of culture we find the moral sense, which is in turn
446 3, 99 | The Supreme Good and the moral good meet in truth: the
447 3, 99 | theology and particularly of moral theology" 156 — and from
448 3, 101 | person and the objective moral demands of the functioning
449 3, 101 | which would remove any sure moral reference point from political
450 3, 104 | about the objectivity of the moral law in general and a rejection
451 3, 104 | rejection of the absoluteness of moral prohibitions regarding specific
452 3, 104 | different attitudes of the moral conscience of man in every
453 3, 105 | the attempt to adapt the moral norm to one's own capacities
454 3, 105 | is, the capacity of the moral forces of man left to himself)
455 3, 106 | decline or obscuring of the moral sense. This comes about
456 3, 107 | Jn 3:5) in Baptism. His moral life has the value of a "
457 3, 107 | thoughts and deeds. In the moral life the Christian's royal
458 3, 108 | evangelization and of the new moral life which it proposes and
459 3, 108 | flourishing of Christian moral life and the witness of
460 3, 108 | theological reflection about the moral life holds in the Church,
461 3, 108 | responsibility proper to moral theologians. ~
462 3 | The service of moral theologians ~
463 3, 110 | and must also be said for moral theology, seen in its specific
464 3, 110 | correctness and the truth of the moral norms which the Magisterium
465 3, 110 | legitimate Pastors teach moral theology in Seminaries and
466 3, 110 | employed by the Magisterium, moral theologians are called to
467 3, 110 | with man's ultimate end.174 Moral theologians are to set forth
468 3, 110 | concerns which underlie the moral doctrine and the vision
469 3, 111 | 111. The service which moral theologians are called to
470 3, 111 | human society and culture. Moral theologians have the task,
471 3, 111 | salvation. In this way, moral theology will acquire an
472 3, 111 | theology".176 ~Certainly moral theology and its teaching
473 3, 111 | involves a normative dimension, moral theology cannot be reduced
474 3, 111 | historical and social fact; moral theology, however, while
475 3, 111 | behavioural sciences for moral theology must always be
476 3, 111(176)| for a fruitful renewal of moral theology: loc. cit., 39-
477 3, 112 | 112. The moral theologian must therefore
478 3, 112 | the theological viewpoint, moral principles are not dependent
479 3, 112 | rejecting the truth of the moral norms taught by the Church.
480 3, 112 | Church. The affirmation of moral principles is not within
481 3, 112 | restricting its viewpoint to them, moral theology, faithful to the
482 3, 112 | decisive indications of moral norms. It is the Gospel
483 3, 112 | truth about man and his moral journey, and thus enlightens
484 3, 112 | the strength to see in the moral law a liberating truth,
485 3, 113 | 113. Teaching moral doctrine involves the conscious
486 3, 113 | pastoral responsibilities. Moral theologians, who have accepted
487 3, 113 | the faithful to make this moral discernment, to be committed
488 3, 113 | representative democracy, moral teaching certainly cannot
489 3, 114 | He reminded him of the moral commandments already revealed
490 3, 114 | with regard to Christian moral teaching must also be exercised
491 3, 114 | Especially today, Christian moral teaching must be one of
492 3, 115 | discern in obedience to the moral law a grace and a sign of
493 3, 115 | evaluated certain trends in moral theology today. I now pass
494 3, 115 | and immutability of the moral commandments, particularly
495 3, 116 | ministry to see to it that this moral teaching is faithfully handed
496 Conc, 118 | the joys of our life, the moral life of believers and people
497 Conc, 119 | discussions about new and complex moral problems, it can seem that
498 Conc, 119 | falsification or obscuring of its moral demands, with all their
499 Conc, 120 | and inviting model of the moral life. As Saint Ambrose put
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