Carta Encíclica «Veritatis splendor» sobre Algunas Cuestiones Fundamentales de la Enseñanza Moral de la Iglesia, del Papa San Juan Pablo. Title, Carta enciclica veritatis Splendor: el Splendor de la verdad. Author, Papa Juan Pablo II. Publisher, Vaticana. Length, pages. Export Citation, BiBTeX. : Esplendor De La Verdad; Veritatis Splendor, Carta Enciclica ( ) by Juan Pablo II and a great selection of similar New, Used and.
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By his fundamental choice, man is capable of giving his life direction and of progressing, with the help of grace, towards his end, following God’s call. It is no longer a matter of limited and occasional dissent, but of an overall and systematic calling into question of traditional moral doctrine, on the basis of certain anthropological and ethical presuppositions.
And he possesses an extremely far-reaching freedom, since he can eat “of every tree of the garden”. The moral law has its origin in God and always spelndor its source in him: On the other hand, those who are impelled by love spleendor “walk by the Spirit” Gal 5: Even if moral-theological reflection usually distinguishes between the positive or revealed law of God and the natural law, and, within the economy of salvation, between the “old” and the “new” law, it must not be forgotten that these and other useful distinctions always refer to that law whose author is the one and the same God and which is always meant for man.
Here the cultural tendencies referred to above — in which freedom and law are set in opposition to each other and kept apart, and freedom is exalted almost to the point of idolatry — lead to a “creative” understanding of moral conscience, which diverges from the teaching of the Church’s tradition and her Magisterium.
While the latter has certainly never attempted to set human freedom against the divine law or to question the existence of an ultimate religious foundation for moral norms, it has, nonetheless, been led to undertake a profound rethinking about the role of reason and of faith in identifying moral norms with reference to specific “innerworldly” kinds of behaviour involving oneself, others and the material world.
The maturity and responsibility of these judgments — and, when all is said and done, of the individual who is their subject — are not measured by the liberation of the conscience from objective truth, in favour of an alleged autonomy in personal decisions, but, on the contrary, by an insistent search for truth and by allowing oneself to be guided by that truth in one’s actions.
Paul encourages us to be watchful, because freedom is always threatened by slavery. This truth is indicated by the “divine law”, the universal and objective norm of morality. The Church gratefully accepts and lovingly preserves the entire deposit of Revelation, treating it with religious respect and fulfilling her mission of authentically interpreting God’s law in the light of the Gospel.
On the other hand, the fact that only the negative commandments oblige always and under all circumstances does not mean that in the moral life prohibitions are more important than the obligation to do good indicated by the positive commandments. This is precisely the conclusion of Jesus’ conversation with the young man: From the very lips of Jesus, the new Moses, man is once again given the commandments of the Decalogue. The splendour of truth shines forth in all the works of the Creator and, in a special way, in man, created in the image and likeness of God cf.
By forbidding man to “eat of the tree of the knowledge of good and evil”, God makes it clear that man does not originally possess such “knowledge” as something properly his own, but only participates in it by the light of natural reason and of Divine Revelation, which manifest to him the requirements and the promptings of eternal wisdom.
When on splednor contrary they disregard the law, or even are merely ignorant of it, whether culpably or not, our acts damage the communion of persons, to the detriment of each. The question which the rich young man puts to Jesus of Nazareth is one which rises from the depths of his heart.
Once again it is Saint Augustine who admirably sums up this Pauline dialectic of law and grace: They have their origin splendod goal in the eternal, wise and loving counsel whereby God predestines men and women “to be conformed to the image of his Son” Rom 8: Once the idea of a universal truth about the encilcica, knowable by human reason, sp,endor lost, inevitably the notion of conscience also changes.
Jesus shows that the commandments must not be understood as a minimum limit not to be gone beyond, but rather as a path involving a ssplendor and spiritual journey towards perfection, at the heart of which is love cf. Jesus Christ, the “light of the nations”, shines upon the face of his Church, which he sends forth to the whole world to proclaim the Gospel to every creature cf.
Still, they continue, God made man as a rationally free being; he left him “in the power of his own counsel” and he expects him to shape his life in a personal and rational way.
In contrast, however, some present-day cultural tendencies have given rise to several currents of thought in ethics which centre upon an alleged conflict between freedom and law. Thus, giving himself over to relativism and scepticism cf. But in this way the inescapable claims of truth disappear, yielding their place to a criterion of sincerity, authenticity and “being at peace with oneself”, so much so that some have come to adopt a radically subjectivistic conception of moral judgment.
In the opinion of these same theologians, a morally negative evaluation of such acts fails to take into adequate consideration both man’s character as a rational and free being and the cultural conditioning of all moral norms. It is an essential and unavoidable question for the life of every man, for it is about the moral good which must be done, and about eternal life.
In the same text the Apostle clearly speaks of the judgment of actions, the judgment of their author and the moment when that judgment will be definitively rendered: The Church’s moral reflection, always conducted in the light of Christ, the “Good Teacher”, has also developed in the specific form of the theological science called “moral theology “, a science which accepts and examines Divine Revelation while at the same time responding to the demands of human reason.
Veritatis Splendor (6 August ) | John Paul II
Particular acts which flow from this option would constitute only partial and never definitive attempts to give it expression; they would only be its “signs” or symptoms.
The critique already mentioned of the traditional understanding of human nature and of its importance for the moral life has even led certain authors to state that these norms are not so much a binding objective criterion for judgments of conscience, but a general perspective which helps man tentatively to put order into his personal and social life.
The Catechism presents the moral life of believers in its fundamental elements and in its many aspects as the life of the “children of God”: He speaks of “conflicting thoughts” which accuse or excuse the Gentiles with regard to their behaviour cf. No one is good but God alone” Mk Patterned on God’s freedom, man’s freedom is not negated by his obedience to the divine law; indeed, only through this obedience does it abide in the truth and conform to human dignity. But God has already given an answer to this question: In this way of thinking, the tension between freedom and a nature conceived of in a reductive way is resolved by a division within man himself.
Those who live “by the flesh” experience God’s law as a burden, and indeed as a denial or at least a restriction of their own freedom. This is why conscience has binding force”.
Veritatis Splendor : i fondamenti dell’insegnamento morale della chiesa in SearchWorks catalog
But some people, going beyond the conclusions which can be legitimately drawn from these observations, have come to question or even deny the very reality of human freedom. To do so encicliac mature human freedom “If you splenor to be perfect” and God’s gift of grace “Come, follow me”. The question of morality, to which Christ provides the answer, cannot prescind from the issue of freedom. Jesus’ appeal to the “beginning” dismays the disciples, who remark: On this basis, an attempt is made to legitimize so-called “pastoral” solutions contrary to the teaching of the Magisterium, and to justify a “creative” hermeneutic according to which the moral conscience is in no way obliged, in every case, by a particular negative precept.
The commandments are linked to a promise. Verittis feels the need to draw near to the One who had begun his preaching with this new and decisive proclamation: