Veritatis Splendor
Encyclopedia
Veritatis Splendor is an encyclical
by Pope John Paul II
. It expresses the position of the Catholic Church
regarding fundamentals of the Church's role in moral teaching. The encyclical is one of the most comprehensive and philosophical teachings of moral theology in the Catholic tradition. It was promulgated
on August 6, 1993.
that had been raised in the Church, especially in the latter half of the 20th century. These questions revolve around man's ability to discern good, the existence of evil, the role of human freedom and human conscience
, mortal sin
, and the authority of the magisterium
of the Catholic Church in guiding man. In response to these, Pope John Paul II emphatically insists that moral truth is knowable, that the choice of good or evil has a profound effect on one's relationship with God, and that there is no true contradiction between freedom and following the good.
, the encyclical insists that moral law is universal across people in varying cultures, and is in fact rooted in the human condition. Pope John Paul teaches that no matter how separated someone is from God, "in the depths of his heart there always remains a yearning for absolute truth and a thirst to attain full knowledge of it." He goes on to say that the splendor of truth "shines forth deep within the human spirit."
The encyclical affirms that today's respect for human freedom "represents one of the positive achievements of modern culture." However, he cautions, though it is a good, human freedom is not in itself an absolute. Merely deciding for oneself that one may do something is not at all a true substitute for determining whether something is in fact good or bad. Because God is the true author of good, it remains of critical importance to understand how the divine Law, as expressed by the authoritative magisterium of the Church, considers an issue before determining absolutely for oneself.
, and that if they do not, they are condemned by their own conscience.
John Paul depicts conscience as a form of inner dialogue. However, he insists, it is not merely a dialogue of a man with himself, but it is very much a dialogue between man and God. Following Bonaventure
, John Paul likens conscience to a herald from God who proclaims the divine law. In opposition to how it is often represented elsewhere, John Paul insists that conscience is emphatically not a replacement for the divine law. Rather, it is the process by which a person may apply the divinely revealed law to the concrete situation at hand.
Veritatis Splendor states that because conscience may err in its judgment, a person is obliged to do his best to inform his conscience. Hence, it remains crucial for a person to make an effort to understand what the divine law on a matter is, as expressed by the Church, and the reasons behind it. Even if a person is not condemned by his conscience for a morally wrong act, committing that act nevertheless causes damage in other ways, and if done habitually it can progressively make it harder for a person to perceive the truth. Furthermore, habitual sin enslaves us, so following a wrong judgment of conscience is in the end a step away from freedom.
John Paul firmly opposes this view, stating that it is contrary to Scripture as well as to long-held Catholic teaching on sin and salvation. He also opposes it on philosophical grounds, writing, "To separate the fundamental option from concrete kinds of behaviour means to contradict the substantial integrity or personal unity of the moral agent in his body and in his soul."
John Paul emphasizes that the "fundamental option" view undermines the traditional Catholic understanding on mortal sin
and venial sin
, their distinction, and effects: "For mortal sin exists also when a person knowingly and willingly, for whatever reason, chooses something gravely disordered.... The person turns away from God and loses charity."
in the encyclical Humanae Vitae
concerning contraception that there are no circumstances in which the practice is licit.
Encyclical
An encyclical was originally a circular letter sent to all the churches of a particular area in the ancient Catholic Church. At that time, the word could be used for a letter sent out by any bishop...
by Pope John Paul II
Pope John Paul II
Blessed Pope John Paul II , born Karol Józef Wojtyła , reigned as Pope of the Catholic Church and Sovereign of Vatican City from 16 October 1978 until his death on 2 April 2005, at of age. His was the second-longest documented pontificate, which lasted ; only Pope Pius IX ...
. It expresses the position of the Catholic Church
Catholicism
Catholicism is a broad term for the body of the Catholic faith, its theologies and doctrines, its liturgical, ethical, spiritual, and behavioral characteristics, as well as a religious people as a whole....
regarding fundamentals of the Church's role in moral teaching. The encyclical is one of the most comprehensive and philosophical teachings of moral theology in the Catholic tradition. It was promulgated
Promulgation
Promulgation is the act of formally proclaiming or declaring a new statutory or administrative law after its enactment. In some jurisdictions this additional step is necessary before the law can take effect....
on August 6, 1993.
Summary
Veritatis Splendor responds to questions of moral theologyEthics in religion
Most religions have an ethical component, often derived from purported supernatural revelation or guidance. "For many people, ethics is not only tied up with religion, but is completely settled by it...
that had been raised in the Church, especially in the latter half of the 20th century. These questions revolve around man's ability to discern good, the existence of evil, the role of human freedom and human conscience
Conscience
Conscience is an aptitude, faculty, intuition or judgment of the intellect that distinguishes right from wrong. Moral judgement may derive from values or norms...
, mortal sin
Mortal sin
Mortal sins are in the theology of some, but not all Christian denominations wrongful acts that condemn a person to Hell after death. These sins are considered "mortal" because they constitute a rupture in a person's link to God's saving grace: the person's soul becomes "dead", not merely weakened...
, and the authority of the magisterium
Magisterium
In the Catholic Church the Magisterium is the teaching authority of the Church. This authority is understood to be embodied in the episcopacy, which is the aggregation of the current bishops of the Church in union with the Pope, led by the Bishop of Rome , who has authority over the bishops,...
of the Catholic Church in guiding man. In response to these, Pope John Paul II emphatically insists that moral truth is knowable, that the choice of good or evil has a profound effect on one's relationship with God, and that there is no true contradiction between freedom and following the good.
Response to moral relativism
Veritatis Splendor begins by asserting that there are indeed absolute truths accessible to all persons. Contrary to the philosophy of moral relativismMoral relativism
Moral relativism may be any of several descriptive, meta-ethical, or normative positions. Each of them is concerned with the differences in moral judgments across different people and cultures:...
, the encyclical insists that moral law is universal across people in varying cultures, and is in fact rooted in the human condition. Pope John Paul teaches that no matter how separated someone is from God, "in the depths of his heart there always remains a yearning for absolute truth and a thirst to attain full knowledge of it." He goes on to say that the splendor of truth "shines forth deep within the human spirit."
Moral authority of the Catholic Church
Ultimately, John Paul teaches, "to ask about the good, in fact, ultimately means to turn towards God, the fullness of goodness." Against the idea that the Church's teaching body has a mainly exhortatory role, the pope reiterates the Catholic doctrine that the magisterium of the Catholic Church has authority to definitively pronounce on moral questions. Even more, John Paul teaches that the Church is Christ's particular response to help answer everyone's question of what is right and wrong.Human freedom and divine law
John Paul teaches that there is no true conflict between human freedom and God's law. The true end of human freedom is growth as a mature person into how each is created by God. Furthermore, God's divine law governing human behavior is not opposed to human freedom, but rather "it protects and promotes that freedom."The encyclical affirms that today's respect for human freedom "represents one of the positive achievements of modern culture." However, he cautions, though it is a good, human freedom is not in itself an absolute. Merely deciding for oneself that one may do something is not at all a true substitute for determining whether something is in fact good or bad. Because God is the true author of good, it remains of critical importance to understand how the divine Law, as expressed by the authoritative magisterium of the Church, considers an issue before determining absolutely for oneself.
Natural law
The pope welcomes and supports the role of human reason in discovering and applying the natural law (those aspects of the moral law that may be discovered without divine revelation). Nevertheless, because God remains the true author of moral law, he states that human reason will not properly supersede the elements of the moral law that are of divine origin -- the encyclical states that this "would be the death of true freedom." In particular, John Paul denies those ideas of morality that treat the human body as a "raw datum," separating man and how he uses his body from his greater meaning derived from the entirety of his person.The judgement of conscience
John Paul reiterates the longstanding Catholic teaching that people are obliged to follow their conscienceConscience
Conscience is an aptitude, faculty, intuition or judgment of the intellect that distinguishes right from wrong. Moral judgement may derive from values or norms...
, and that if they do not, they are condemned by their own conscience.
John Paul depicts conscience as a form of inner dialogue. However, he insists, it is not merely a dialogue of a man with himself, but it is very much a dialogue between man and God. Following Bonaventure
Bonaventure
Saint Bonaventure, O.F.M., , born John of Fidanza , was an Italian medieval scholastic theologian and philosopher. The seventh Minister General of the Order of Friars Minor, he was also a Cardinal Bishop of Albano. He was canonized on 14 April 1482 by Pope Sixtus IV and declared a Doctor of the...
, John Paul likens conscience to a herald from God who proclaims the divine law. In opposition to how it is often represented elsewhere, John Paul insists that conscience is emphatically not a replacement for the divine law. Rather, it is the process by which a person may apply the divinely revealed law to the concrete situation at hand.
Veritatis Splendor states that because conscience may err in its judgment, a person is obliged to do his best to inform his conscience. Hence, it remains crucial for a person to make an effort to understand what the divine law on a matter is, as expressed by the Church, and the reasons behind it. Even if a person is not condemned by his conscience for a morally wrong act, committing that act nevertheless causes damage in other ways, and if done habitually it can progressively make it harder for a person to perceive the truth. Furthermore, habitual sin enslaves us, so following a wrong judgment of conscience is in the end a step away from freedom.
The "fundamental option," sin, and salvation
The encyclical also responds to the idea of the "fundamental option." In this way of thinking, a man's particular actions do not necessarily affect his ultimate salvation -- what is important is his fundamental orientation towards or against God.John Paul firmly opposes this view, stating that it is contrary to Scripture as well as to long-held Catholic teaching on sin and salvation. He also opposes it on philosophical grounds, writing, "To separate the fundamental option from concrete kinds of behaviour means to contradict the substantial integrity or personal unity of the moral agent in his body and in his soul."
John Paul emphasizes that the "fundamental option" view undermines the traditional Catholic understanding on mortal sin
Mortal sin
Mortal sins are in the theology of some, but not all Christian denominations wrongful acts that condemn a person to Hell after death. These sins are considered "mortal" because they constitute a rupture in a person's link to God's saving grace: the person's soul becomes "dead", not merely weakened...
and venial sin
Venial sin
According to Roman Catholicism, a venial sin is a lesser sin that does not result in a complete separation from God and eternal damnation in Hell...
, their distinction, and effects: "For mortal sin exists also when a person knowingly and willingly, for whatever reason, chooses something gravely disordered.... The person turns away from God and loses charity."
Reality of intrinsically evil acts
The encyclical also insists that certain acts are intrinsically evil. In the language of Catholic moral theology, this means that certain acts are always wrong, and that there are never circumstances in which they may be permitted if done knowingly and intentionally. Stated another way, this is a strong support for the long-held doctrine of Catholic moral theology that "the ends do not justify the means." John Paul bases this on the argument that certain acts are so destructive to the human person that there are no extenuating circumstances that would allow them. As an example, John Paul specifically reaffirms the teaching of Pope Paul VIPope Paul VI
Paul VI , born Giovanni Battista Enrico Antonio Maria Montini , reigned as Pope of the Catholic Church from 21 June 1963 until his death on 6 August 1978. Succeeding Pope John XXIII, who had convened the Second Vatican Council, he decided to continue it...
in the encyclical Humanae Vitae
Humanae Vitae
Humanae Vitae is an encyclical written by Pope Paul VI and issued on 25 July 1968. Subtitled On the Regulation of Birth, it re-affirms the traditional teaching of the Catholic Church regarding married love, responsible parenthood, and the continuing proscription of most forms of birth...
concerning contraception that there are no circumstances in which the practice is licit.
See also
- List of Encyclicals of Pope John Paul II
- PersonalismPersonalismPersonalism is a philosophical school of thought searching to describe the uniqueness of a human person in the world of nature, specifically in relation to animals...
- Theology of the BodyTheology of the BodyTheology of the Body is the topic of a series of 129 lectures given by Pope John Paul II during his Wednesday audiences in the Pope Paul VI Hall between September 1979 and November 1984. It was the first major teaching of his pontificate...
External links
- Complete text of the encyclical from the Vatican website
- Catechism of the Catholic Church from the official website of the Vatican