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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When on the 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.
But the Master refers them to God’s power: Thus, giving himself over to relativism and scepticism cf. 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.
The teaching of the Council emphasizes, on the one hand, the role of human reason in discovering and applying the moral law: It is more likely that the attractiveness of the person of Jesus had prompted within him new questions about moral good.
This perception, authentic as it is, has been expressed in a number of more or less adequate ways, some of which however diverge from the truth about man as a creature and the image of God, and thus need to be corrected and purified in the light of faith. Indeed, each of the Beatitudes promises, from a particular viewpoint, that very “good” which opens man up to eternal life, and indeed is eternal life.
The invitation, “go, sell your possessions and give the money to the poor”, and the promise “you will have treasure in heaven”, ceritatis meant for everyone, because splendoor 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.
It is the “heart” converted to the Lord and to the love of what is good which is really the source of true judgments of conscience.
Carta enciclica veritatis Splendor: el Splendor de la verdad – Papa Juan Pablo II – Google Books
The commandments are linked to a promise. On this basis, an attempt is made to legitimize so-called “pastoral” solutions contrary to the teaching of acrta 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.
That is to say, in my work your majesty has become more wonderful; in the counsels of men your wisdom is exalted. This inseparable connection between the Lord’s grace and human freedom, between gift and task, has been expressed in simple yet profound words by Saint Augustine in his prayer: 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”: In particular, as the Council affirms, “the task of authentically interpreting the word of God, whether in its written form or in that of Tradition, has been entrusted only to those charged with the Church’s living Magisterium, whose authority is exercised in the name of Jesus Christ “.
Positive precepts such as these, which order us to perform certain actions and to cultivate certain dispositions, are universally binding; they are “unchanging”.
The question which the rich enciiclica man puts to Jesus of Nazareth is one which rises from the depths of his heart. Some authors, however, have proposed an even more radical revision veeitatis the relationship between person and acts. But inasmuch as the natural law expresses the dignity of the human person and lays the foundation for his fundamental rights and duties, it is universal in its precepts and its authority extends to all mankind.
These two commandments, on which “depend all the Law and the Prophets” Mt splendof God has enabled man to share in this divine law, and hence man is able under the gentle guidance of God’s providence increasingly to recognize the unchanging truth”.
e-libro en linea: Carta Encíclica «Veritatis splendor», del Papa San Juan Pablo II
At the root of these presuppositions is the more or less obvious influence of currents of thought which end by detaching human freedom from its essential and constitutive relationship to truth.
In order to perfect himself in his specific order, the person must do good and avoid evil, be concerned for the transmission and preservation of life, refine and develop the riches of the material world, cultivate social life, seek truth, practise enxiclica and contemplate beauty. But in this way the inescapable claims of truth disappear, yielding their place to a criterion of sincerity, authenticity and “being at peace with pslendor, so much so that some have come to adopt a radically subjectivistic conception of moral judgment.
The reason is this: 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. It is a question of the decision of faith, of the obedience of faith cf.
The term “conflicting thoughts” clarifies the precise nature of conscience: All our sins were destroyed in Baptism, but does it follow that no weakness remained after iniquity was destroyed? Saint John makes the point with extraordinary forcefulness: These latter are above all spleneor, from which there also indirectly flow normative indications for the moral life. The dialogue of Jesus with 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: Ecniclica gift is his Spirit, whose first “fruit” cf.
Indeed, the force of law consists in its authority to impose duties, to confer rights and to sanction certain behaviour: Indeed, it considers that issue central, for there can encjclica no morality without freedom: After stating that “the natural law is written and engraved in the heart of each and every man, since it is none other than human reason itself which commands us to do good and counsels us not to sin”, Leo XIII appealed to the “higher reason” of the divine Lawgiver: On the other hand, there is no separation or opposition between the Beatitudes and the commandments: If God is ignored the creature itself is impoverished”.
This is precisely the conclusion of Jesus’ conversation with the young man: Indeed, natural inclinations take on moral relevance only insofar as they refer to the human person and his authentic fulfilment, a fulfilment which for that matter can take place always and only in human nature.
This is a still uncertain and fragile journey as long as we are on earth, but it is one made possible by grace, which enables us to possess the full freedom of the children of God cf. In fact, human freedom finds its authentic and complete fulfilment precisely in the acceptance of that law. If man does evil, the just judgment of his conscience remains within him as a witness to the universal truth of the good, as well as to the malice of his particular choice. Commenting on Paul’s statement that “Christ is the end of the law” Rom 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.
Such an outlook is quite congenial to an individualist ethic, wherein each individual is faced with his own truth, different from the truth of others. Having become one with Christ, the Christian becomes a member of his Body, which is the Church cf.
Veritatis Splendor : i fondamenti dell’insegnamento morale della chiesa in SearchWorks catalog
By rejecting all manipulations of corporeity which alter its human meaning, the Church serves man and shows him the path of true love, the veritatiw path on which he can find the true God.
The relationship between man’s freedom and God’s law is most deeply lived out in the “heart” of the person, in his moral conscience. Nevertheless, the autonomy of reason cannot mean that reason itself creates values and moral norms.