THE VOICE OF CONCIENCE.

 

 THE VOICE OF CONCIENCE.

Taken from the numbers 58 to 63 of the ENCYCLICAL, VERITATIS SPLENDOR  of Saint John Paul II.

Due to the importance of being concient of all our acts, I have considered very useful to print from the enciclical only this numbers, being my recomendation to know the complete document.

58. The importance of this interior dialogue of man with himself can never be adequately appreciated. But it is also a dialogue of man with God, the author of the law, the primordial image and final end of man. Saint Bonaventure teaches that "conscience is like God's herald and messenger; it does not command things on its own authority, but commands them as coming from God's authority, like a herald when he proclaims the edict of the king. This is why conscience has binding force".¹⁰³ Thus it can be said that conscience bears witness to man's own rectitude or iniquity to man himself but, together with this and indeed even beforehand, conscience is the witness of God himself, whose voice and judgment penetrate the depths of man's soul, calling him fortiter et suaviter to obedience. "Moral conscience does not close man within an insurmountable and impenetrable solitude, but opens him to the call, to the voice of God. In this, and not in anything else, lies the entire mystery and the dignity of the moral conscience: in being the place, the sacred place where God speaks to man".¹⁰⁴

59. Saint Paul does not merely acknowledge that conscience acts as a "witness"; he also reveals the way in which conscience performs that function. He speaks of "conflicting thoughts" which accuse or excuse the Gentiles with regard to their behaviour (cf. Rom 2:15). The term "conflicting thoughts" clarifies the precise nature of conscience: it is a moral judgment about man and his actions, a judgment either of acquittal or of condemnation, according as human acts are in conformity or not with the law of God written on the heart. 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: "(This will take place) on that day when, according to my Gospel, God judges the secrets of men by Christ Jesus" (Rom 2:16).

The judgment of conscience is a practical judgment, a judgment which makes known what man must do or not do, or which assesses an act already performed by him. It is a judgment which applies to a concrete situation the rational conviction that one must love and do good and avoid evil. This first principle of practical reason is part of the natural law; indeed it constitutes the very foundation of the natural law, inasmuch as it expresses that primordial insight about good and evil, that reflection of God's creative wisdom which, like an imperishable spark (scintilla animae), shines in the heart of every man. But whereas the natural law discloses the objective and universal demands of the moral good, conscience is the application of the law to a particular case; this application of the law thus becomes an inner dictate for the individual, a summons to do what is good in this particular situation. Conscience thus formulates moral obligation in the light of the natural law: it is the obligation to do what the individual, through the workings of his conscience, knows to be a good he is called to do here and now. The universality of the law and its obligation are acknowledged, not suppressed, once reason has established the law's application in concrete present circumstances. The judgment of conscience states "in an ultimate way" whether a certain particular kind of behaviour is in conformity with the law; it formulates the proximate norm of the morality of a voluntary act, "applying the objective law to a particular case".¹⁰⁵

60. Like the natural law itself and all practical knowledge, the judgment of conscience also has an imperative character: man must act in accordance with it. If man acts against this judgment or, in a case where he lacks certainty about the rightness and goodness of a determined act, still performs that act, he stands condemned by his own conscience, the proximate norm of personal morality. The dignity of this rational forum and the authority of its voice and judgments derive from the truth about moral good and evil, which it is called to listen to and to express. This truth is indicated by the "divine law", the universal and objective norm of morality. The judgment of conscience does not establish the law; rather it bears witness to the authority of the natural law and of the practical reason with reference to the supreme good, whose attractiveness the human person perceives and whose commandments he accepts. "Conscience is not an independent and exclusive capacity to decide what is good and what is evil. Rather there is profoundly imprinted upon it a principle of obedience vis-à-vis the objective norm which establishes and conditions the correspondence of its decisions with the commands and prohibitions which are at the basis of human behaviour".¹⁰⁶

61. 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 one has done. 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. But the verdict of conscience remains in him also as a pledge of hope and mercy: while bearing witness to the evil he has done, it also reminds him of his need, with the help of God's grace, to ask forgiveness, to do good and to cultivate virtue constantly.

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. Precisely for this reason conscience expresses itself in acts of "judgment" which reflect the truth about the good, and not in arbitrary "decisions". 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.

 

Seeking what is true and good

62. Conscience, as the judgment of an act, is not exempt from the possibility of error. As the Council puts it, "not infrequently conscience can be mistaken as a result of invincible ignorance, although it does not on that account forfeit its dignity; but this cannot be said when a man shows little concern for seeking what is true and good, and conscience gradually becomes almost blind from being accustomed to sin".¹⁰⁷ In these brief words the Council sums up the doctrine which the Church down the centuries has developed with regard to the erroneous conscience.

Certainly, in order to have a "good conscience" (1 Tim 1:5), man must seek the truth and must make judgments in accordance with that same truth. As the Apostle Paul says, the conscience must be "confirmed by the Holy Spirit" (cf. Rom 9:1); it must be "clear" (2 Tim 1:3); it must not "practise cunning and tamper with God's word", but "openly state the truth" (cf. 2 Cor 4:2). On the other hand, the Apostle also warns Christians: "Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Rom 12:2).

Paul's admonition urges us to be watchful, warning us that in the judgments of our conscience the possibility of error is always present. Conscience is not an infallible judge; it can make mistakes. However, error of conscience can be the result of an invincible ignorance, an ignorance of which the subject is not aware and which he is unable to overcome by himself.

The Council reminds us that in cases where such invincible ignorance is not culpable, conscience does not lose its dignity, because even when it directs us to act in a way not in conformity with the objective moral order, it continues to speak in the name of that truth about the good which the subject is called to seek sincerely.

63. In any event, it is always from the truth that the dignity of conscience derives. 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. It is never acceptable to confuse a "subjective" error about moral good with the "objective" truth rationally proposed to man in virtue of his end, or to make the moral value of an act performed with a true and correct conscience equivalent to the moral value of an act performed by following the judgment of an erroneous conscience.¹⁰⁸ It is possible that the evil done as the result of invincible ignorance or a non-culpable error of judgment may not be imputable to the agent; but even in this case it does not cease to be an evil, a disorder in relation to the truth about the good. Furthermore, a good act which is not recognized as such does not contribute to the moral growth of the person who performs it; it does not perfect him and it does not help to dispose him for the supreme good. Thus, before feeling easily justified in the name of our conscience, we should reflect on the words of the Psalm: "Who can discern his errors? Clear me from hidden faults" (Ps 19:12). There are faults which we fail to see but which nevertheless remain faults, because we have refused to walk towards the light (cf. Jn 9:39-41).

Conscience, as the ultimate concrete judgment, compromises its dignity when it is culpably erroneous, that is to say, "when man shows little concern for seeking what is true and good, and conscience gradually becomes almost blind from being accustomed to sin".¹⁰⁹ Jesus alludes to the danger of the conscience being deformed when he warns: "The eye is the lamp of the body. So if your eye is sound, your whole body will be full of light; but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!" (Mt 6:22-23). Prepared by JCS.

THE MESSIAH AND ITS RELIGION

 

THE MESSIAH AND ITS RELIGION.

The teachings of Jesus Christ, as example for all mankind, of course  has no rival, the evidence of his religión is divine, due to comming from God All Migthy. Other religions come from men, that have not an origin different from any other man, but as Jesus is the Second Person of the Holy Trinity, that has taken flesh, is real God and real man, lets remenber that all the revelation contained in the Old Testament is the preparation of his comming to earth, being his preence among us the will of God Father, that allows his son to come to us with the powers to save  and give us the opportunity of salvation. Therefore his teachings, his Religion, with its Institutions, Sacraments, and the Authority given to his Church and Hierarchy, present us his salvation purposes, and his claims of reverence, obedience, imitation, and fervent love.

 

The more we contemplate Chist´s Gospels the more we shall be impressed with its genuiness and reality the Evangelists bear the marks of truth beyond all other historians. They set before us the most extraordinary being who ever appeared on earth. They never speak for themselves, they manifest only one deep venerationfor for their Master.

 

In their discourse they show the character of Christ, wich could not have etered the thougths of man, they simply could not have been imagined, therefore it has to be acknowledged its divine origin. His teachings, and let me just name one of them, due its great importance, and could not have any previous indication is:  the Trinity of God, Three Persons in one single Divinity. The force of this argument should transport us to a dimention in Christ´s Revelation, over any other religious knowledgment.

 

Among all nations, the jewish was the most marked, they realy felt that no other nation in the world had more wrigths than them to be the leaders in all senses, and that they should dominate over the roman and other empires, everywhere, every time, and were waiting the Messiah that was to come soon, acording to Revelation. What they expected was a leader that would be the kind of powerfull King, as had been David and Salomon, and would banish the roman occupation, creating a powerful army, the hatred occupant,  with its idolatrous goverment, tax collection, was regarded as the intruder to be overcomed and after, to be a conquered state by them.

 

In effect the Messiah came, but it was absolutely different from what the majorty was expecting, He was not the person to fulfill their expectations of dominion, his teachings were unexpected by the majority, he teached: Repent for the kingdom of heaven is at hand, love and forgive your enemies, lay down treasures of earth and lay them up in heaven, seek charity and love, and so on.

 

Among this singular people, appeared Jesus of Nazareth, his first words were, “Repent, for the kingdom of heaven is at hand”. Many, the majority of them could not beleive that Jesus was the Messiah, never the less we find many thronged by Him and surrounding Him, listening carefully to his teachings and marvelled by his miracles, in curing and resucitating. Never a Word about Rome, conquest, or domination. Instead the Glories of God and the long expected kingdom of heaven.

Instead of  war and victory, He commands his heares to love, to forgive, to bless their enemies, he spaks of peace, proclaiming the happyness and eternity of the incorruptible inmortal life as the true end of their being,  honoring the kingdom from wich He comes.

 

Jesus Christ as a child and a  Young human person grew up as any other among his community and Heard the opinions that the jewish people handeled at that time, burning with one passion, “to overtrow the roman dominion”. And we see in Him, the escape from any influence of that society. We find Him untouched by those feelings, and surrounded by the teaching of a mother and a father that were influenced only by the law of Moses, and were close, very and conscious of its commandments. This is an other proof of the veracity of his predication, that came directly from God, no human interventios was in his life, that as a carpenter before and after the death of Saint Joseph, consisted in working with its hands. Away from the bitter abhorrence of the people with wich He must have dealt with.

 

The religión that He taught, was the continuation of the previous Revelation, from this is that the difference of testaments, old and new, exist. But the enormous difference  is in what the profets inpired from the Spirit of God taugth to regular men, and the Summit of his Revelation done by his own Son, due to the great importance for our salvation, and the unmeasurable love of God to mankind, for THY wants all men to go to heaven for eternity, but leaving the possibility to our  freedom, it is each one of us who decides wether to live according to Gods will, or not.

 

We should know as much of Jesus and the Holy Virgin, in order to know them as well as posible, love them, since we cannot love what we do not know, and we will be  able to love them more if we know them better, and get their help to reach the kind of life that will assure our salvation, pray to them, for their help, since by ourselves alone we cannot.

 

Prepared by Jorge Casas.