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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Veritatis Splendor (6 August ) | John Paul II
Also, an opinion is frequently heard which questions the intrinsic and unbreakable bond between faith and morality, as if splendlr in the Church and her internal unity were to be decided on the basis of faith alone, while in the sphere of morality a pluralism of opinions and of kinds of behaviour could be tolerated, these being left to the judgment of the individual subjective conscience or to the diversity of social and cultural contexts.
First, the law of the spirit is the Holy Spirit We do not know how clearly the young man in the Gospel understood the profound and challenging import of Jesus’ first reply: While such norms might somehow be useful for a correct assessment of the situation, they cannot replace the individual personal decision on how to act in particular cases.
The reason is this: Christians have a great help for the formation of conscience in the Church and her Magisterium. Always summoning him to love good and avoid evil, the voice of conscience can when necessary speak to his heart more specifically: In the opinion of some theologians, none of these goods, which by their nature are partial, could determine the freedom of man as a person in his totality, even though it is only by bringing them about or refusing to do so that man is able to express his own fundamental option.
Human life, even though it is a fundamental good of man, thus acquires a moral significance in reference to the good of the person, who must always be affirmed for his own sake. Encclica only the world, however, but also ebciclica himself has been entrusted to his own care and responsibility.
What man is and what he must do becomes clear as soon as God reveals himself. The workings of typically human behaviour, as well as the so-called “natural inclinations”, would establish at the most verjtatis so they say — a general orientation towards correct behaviour, but they cannot determine the moral assessment of individual human acts, so complex from the viewpoint of situations.
If we wish to undertake a critical discernment of these tendencies — a discernment capable of acknowledging what is legitimate, useful and of value in them, while at the same time pointing out their ambiguities, dangers and errors — we must examine them in the light of the fundamental dependence of freedom upon truth, a dependence which has found its clearest and most authoritative expression in the words of Christ: God’s original plan for mankind, a plan which man after sin has no longer been able to live up to: That is to say, in enciclicx work your majesty has become more wonderful; in the counsels of men your wisdom is exalted.
He cares for man not “from without”, through the laws of physical nature, but “from verktatis, through reason, which, by its natural knowledge of God’s eternal law, is consequently able to show man the right direction to take in his free actions.
Indeed, just as man in exercising his dominion over the world shapes it in accordance with his own intelligence and will, so too in performing morally good acts, man strengthens, develops and consolidates within himself his likeness to God.
There is only one who is good.
Conscience is no longer considered in its primordial reality as an act of a person’s intelligence, the function of which is to apply the universal knowledge of the good in a specific situation and thus to express a judgment about the right conduct to be chosen here and now.
Is it possible to obey God and thus love God and neighbour, without respecting these commandments in all circumstances? The invitation, “go, sell your possessions and give the money to the poor”, and the promise “you will have treasure in heaven”, are meant for everyone, because they bring out the full meaning of the commandment of love for neighbour, just as the invitation which follows, “Come, follow me”, is the new, specific form of the commandment of love of God.
In the case of the correct conscience, it is a question of the objective truth received by man; in the case of the erroneous conscience, it is a question of what man, mistakenly, subjectively considers to be true. Christ is “the way, and the truth, and the life” Jn This is the direction taken by doctrines which have lost the sense of the transcendent or which are explicitly atheist.
Consequently in the practical judgment of conscience, which imposes on the person the obligation to perform a given act, the link between freedom and truth is made manifest. The Sermon on the Mount begins with the proclamation of the Beatitudes, but also refers to sp,endor commandments cf. On splendkr other hand, the Apostle also warns Christians: The Council, considering our contemporaries who “highly regard” freedom and “assiduously pursue” it, but who “often cultivate it in wrong ways as a licence to do splendorr they please, even evil”, speaks of “genuine” freedom: 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.
Given these circumstances, which still exist, I came to the decision — as I announced in my Apostolic Vetitatis Spiritus Domini, issued on 1 August on the second centenary of the death of Saint Alphonsus Maria de’ Liguori — to write an Encyclical with the aim of treating “more fully and more deeply the issues regarding the very foundations of moral theology”, 9 foundations which veirtatis being undermined sp,endor certain present day tendencies.
Like the natural law itself and all practical knowledge, the judgment of conscience also has an imperative character: Through the sacraments and prayer they receive the grace of Christ and the gifts of his Spirit which make them capable of such a life”. For this reason the Lord promised his disciples the Holy Spirit, who would “bring to their remembrance” and teach them to understand his commandments cf.
Only in this new life is it possible to carry out God’s commandments. The individual conscience is accorded the status of a supreme tribunal of moral judgment which hands down categorical and infallible decisions about good and evil.
The words of Jesus just quoted also represent a call to form our conscience, to make it the object of a continuous conversion to what is true and to what is good. Conscious of the young man’s yearning for something greater, which would transcend a legalistic interpretation of the commandments, the Good Teacher invites him to enter upon the path of perfection: Called to salvation through faith in Jesus Christ, “the true light that enlightens everyone” Jn 1: The dialogue of Jesus slendor the rich young man, related in the nineteenth chapter of Saint Matthew’s Gospel, can serve as a useful guide for listening once more in a lively and direct way to his moral teaching: Thus, before feeling easily justified in the name of our conscience, we should reflect on the words of the Psalm: If this Encyclical, so long awaited, is being published only now, one of the reasons is that it seemed fitting for it to be preceded by the Catechism of the Catholic Church, which contains a complete and systematic exposition of Christian moral teaching.
Beloved, if God so loved us, we ought also beritatis love one another 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.