CARTA ENCICLICA VERITATIS SPLENDOR PDF
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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In the tradition of splenndor Church and in the history of humanity, their teaching represents a constant deepening of knowledge with regard to morality. He cares for man not “from without”, through the laws of physical nature, but “from within”, 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. Like the earlier part of Jesus’ answer, this part too must be read and interpreted in the context of the whole moral message of the Gospel, and in particular in the context of the Sermon on the Mount, the Beatitudes cf.
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.
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.
Carta enciclica veritatis Splendor: el Splendor de la verdad – Papa Juan Pablo II – Google Books
Jesus shows that the young man’s question is really a religious question, and that the goodness that attracts and at the same time obliges man has its source in God, and indeed is God himself. No one can fail to realize that these approaches pose a challenge to the very identity of the moral conscience in relation to human freedom and God’s law. The Evangelist echoes the moral preaching of Christ, expressed in a wonderful and unambiguous way in the parable of the Good Samaritan cf.
In no way could God be considered the Author of this law, except in the sense that human reason exercises its autonomy in setting down laws by virtue of a primordial and total mandate given to man by God.
This is in fact the aspiration at the heart of every human decision and action, the quiet searching and interior prompting which sets freedom in motion. It is Jesus who leads to the Father, so much so that to see him, the Son, is to see the Father cf. And this takes place above all thanks to the light of natural reason, the reflection in man of the splendour of God’s countenance.
e-libro en linea: Carta Encíclica «Veritatis splendor», del Papa San Juan Pablo II
In this, and not in anything else, lies the entire mystery and the dignity of the moral conscience: But the verdict of conscience remains in him also as a pledge of hope and mercy: 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.
This moral theory does not correspond to the truth about man and his freedom. The term “conflicting thoughts” clarifies the precise nature of conscience: This obedience is not always easy.
This same reality of the Kingdom is referred to in the expression “eternal life”, which is a participation in the very life of God. As for you, always be steady, endure suffering, do the work of an evangelist, fulfil your ministry” 2 Tim 4: For the young man, the question is not so much about rules to be followed, but about the full meaning of life. The truth about moral good, as that truth is declared in the law of reason, is practically and concretely recognized by the judgment of conscience, which leads one to take responsibility for the good or the evil beritatis has done.
This light and power splendro impel the Church constantly to carry out not only her dogmatic but also her moral reflection within an interdisciplinary context, which is especially necessary in facing new issues. It was, they maintain, on the basis of a naturalistic understanding of the sexual act that contraception, direct sterilization, autoeroticism, pre-marital sexual relations, homosexual relations and artificial insemination were condemned as morally unacceptable.
He who does not love eplendor not know God; for God is love On the other hand, the Apostle also warns Christians: The Second Vatican Council points out that the “supreme rule of life is the divine law itself, the eternal, cart and universal law by which God out of his wisdom and love arranges, directs and governs the whole world and the paths of the human community. And he possesses an extremely far-reaching freedom, since he can eat “of every tree of the garden”.
Naturally, an autonomy conceived in this way also involves the denial of a specific doctrinal competence on the part of the Church and her Magisterium splendoe regard to particular moral norms which deal with the so-called “human good”. 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.
In any event, it is always from the truth that the dignity of conscience derives.
In Christ’s name and with his authority they have exhorted, passed judgment and explained. This is the meaning of Jesus’ saying: In the same chapter of Matthew’s Gospel Such a doctrine revives, in new forms, certain ancient errors which have always been opposed by the Church, inasmuch as they reduce the human person to a “spiritual” and purely formal freedom.
On the other hand, reason draws its own truth and authority from the eternal law, which is none other than divine wisdom itself. The separation which some have posited between the freedom of individuals and the nature which all have in common, as it emerges from certain philosophical theories which are highly influential in present- cartaa culture, obscures the perception of the universality of the moral law on the part of reason.
If you wish to enter encilcica life, keep the commandments” Mt Both the Old and the New Testaments explicitly affirm that without love of neighbour, made concrete in keeping the commandments, genuine love for God is not possible. Being a follower of Christ means becoming conformed to him who became a servant even to giving himself on the Cross cf. For I have given you an example, that you should do as I have done to you” Jn By the work of the Spirit, Baptism radically configures the faithful to Christ in the Paschal Mystery of death and resurrection; it “clothes him” in Christ cf.
A fundamental option understood without explicit consideration of the potentialities which it puts into effect and the determinations which express it does not do justice to the rational finality immanent in man’s acting and in each of his deliberate decisions.