Theology 1: Christian Vision of the Human Person (PDF)

THEOLOGY 1: CHRISTIAN VISION OF THE HUMAN PERSON CONSCIENCE: MAN’S SANCTUARY JOSELITO G. GUTIERREZ, PH.D. Power Point Presentation by BRYAN B. ALBIA, MAL Cristina’s mother gave her a ring when she turned eighteen. It was indeed a precious heirloom, having been in the hands...

THEOLOGY 1: CHRISTIAN VISION OF THE HUMAN PERSON CONSCIENCE: MAN’S SANCTUARY JOSELITO G. GUTIERREZ, PH.D. Power Point Presentation by BRYAN B. ALBIA, MAL Cristina’s mother gave her a ring when she turned eighteen. It was indeed a precious heirloom, having been in the hands of many women in their family since time immemorial. Her mother reminded her to treasure it and keep it with all her might. It so happened that she lost it after having attended a study group with her classmates. Cristina felt terrible and confused because of this. She cannot decide whether or not to tell her mother, who would be very disappointed in her. Afraid of the consequences, she is holding back her actions. She is afraid to do the right thing. Question: What is the right thing to do?  Ethics and The psychology both Difference deal with human Between behavior, with Ethics and the abilities and Psychology acts of the human person. But the latter studies how man actually does behave, while the former how he ought to behave. The Freudian Personality Diagram  the term used by Freud to describe the basic, unconscious, instinctual sexual energy in each individual. Libido Id the inborn primitive portion of the storehouse of libido, the basic energy that continually pushes for immediate gratification. “The Pleasure Principle”. Ego the portion of personality that organizes, plans and keeps the person in touch with reality. Language and thought are both ego functions. “The Reality Principle”. Superego the ‘conscience’ part of personality, which contains parental and societal values and attitudes incorporated during childhood. “The Ought Principle”. In theological terms, the superego is NOT the conscience. The Differences Between Conscience and Superego HOW SHOULD WE PROPERLY UNDERSTAND CONSCIENCE ? Man’s Sanctuary The relationship Conscience between man's and Truth freedom and God's law is most deeply lived out in the "heart" of the person, in his moral conscience. Vatican II observed: In the depths of his conscience man detects a law which he does not impose on himself, but which holds him to obedience. Always summoning him to love good and avoid evil, the voice of conscience can speak to his heart more specifically: ‘Do this, shun that.’ For man has in his heart a law written by God. To obey it is the very dignity of man; according to it he will be judged (cf. Rom 2:14-16)" (VS, 54). Conscience the judgment or dictate of the practical intellect deciding from general principles the goodness or evil of some act which is to be done here I. and now or has been DEFINITION done in the past OF already. CONSCIENCE  Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. CCC, 1778 From general principles It derives its judgment from these since it presupposes as true the general principles of faith and of natural reason, and applies them to individual cases. Conscience, then, doesn’t pass judgment on the truths of faith and of reason but decides whether the act be done (or has been done) in conformity with existing just laws. Decides the goodness or evil of some act which is to be done here and now (or has been done). Conscience is the subjective standard of morality. In all he says and It is by the judgment does, man is of his conscience obliged to follow that man perceives faithfully what and recognizes the he knows to be prescriptions of the just and right. divine law. CCC, 1778 ”The sanctuary This voice, it is said, leads man not so much of man, where to a meticulous he is alone with observance of universal norms as to a creative God whose and responsible voice echoes acceptance of the personal tasks entrusted within him". to him by God.”  Biblical understanding of conscience "When Gentiles…even though they do not have the law. They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them" (Rom 2:14-15). VS, 57. 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. VS, 58.  ”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." Saint Bonaventure, VS, 58. Gaudium et Spes, 16 “as man's most secret core, and his sanctuary. There he is alone with God, whose voice echoes in his depths. By conscience, in a wonderful way, that law is made known which is fulfilled in the love of God and one's neighbor”  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 behavior (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. VS, 59. 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 that applies to a concrete situation, the rational conviction that one must love and do good and avoid evil.  SYNDERESIS This first principle of practical reason is part of the natural law; indeed it constitutes the very foundation of the natural law since 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. VS, 59 But whereas the natural law discloses the objective and universal demands of the moral Conscience thus formulates moral obligation in good, conscience is the application of the law the light of the natural law: it is the obligation to a particular case. This application of the to do what the individual, through the workings law thus becomes an inner dictate for the of his conscience, knows to be a good he is individual, a summons to do what is good in this particular situation. called to do here and now. VS, 59  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 behavior" VS, 60  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: ”Conscience must confirmed by the Holy Spirit" (cf. Rom 9:1); “It must be "clear" (2 Tim 1:3); “It must not "practice 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).  Take note: Synderesis is the habitual knowledge of the first principles whose proper Moral science deduces Natural law embraces the act is to decide in a objective conclusions Prudence is a virtue - a objective principles of general way that good from the first principles; habit. Sometimes, morality while must be done and evil while conscience is however, the act of conscience uses these must be avoided while something subjective and prudence coincides with principles to decide conscience decides in an may or may not agree conscience. whether an act should be individual case. The with moral science. done or omitted. moral habit of synderesis never errs; conscience may err.  II. DIVISION OF CONSCIENCE: Conscience, as 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; the judgment of an act, is not exempt 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". from the possibility of In these brief words the Council sums up the doctrine which the Church down the error. VS, 62 centuries has developed with regard to the erroneous conscience.  With regard to the act considered by conscience Concomitant moment Antecedent moment which which is then considered as is the conscience in the conscience in action. In Consequent moment discernment and very much here, the conscience asks wherein the person concerned where the the question of whether evaluates and reviews movement of the spirit is he/she is following the the action done. leading the person; spiritual consolation during the act.  With regard to its conformity with the eternal law (Judgment in accordance with fact) True or Correct – when it deduces False or Erroneous – when it decides correctly from the principles that the from false principles considered as act is lawful. true that something is unlawful. It is always from the truth It is never acceptable to confuse a "subjective" that the dignity of in the case of the erroneous error about moral good with the "objective" conscience derives. In the conscience, it is a question truth rationally proposed to man in virtue of his end, or to make the moral value of an act case of the correct of what man, mistakenly, performed with a true and correct conscience conscience, it is a question subjectively considers to be equivalent to the moral value of an act of the objective truth performed by following the judgment of an received by man; true. erroneous conscience. VS, 63 Correct and Erroneous Conscience 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). VS, 63 Kinds of Erroneous Conscience: Scrupulous - one that for little or no reason judges an act to be morally evil when in fact it is not. Perplex - judges wrongly that sin is committed both in the performance or omission of an act. Lax - judges on insufficient ground that there is no sin in the act, or that the sin is not as grave, but it is in fact. Pharisaical - minimizes grave sins but maximizes small ones. Note: Conscience that is erroneous without the knowledge or fault of the agent, is called invincibly erroneous or inculpably erroneous, while conscience that is erroneous through the agent’s fault, is culpably erroneous. Conscience, as the ultimate concrete Jesus alludes to the danger of the conscience being judgment, compromises its dignity when it deformed when he warns: "The eye is the lamp of is culpably erroneous, that is to say, "when man shows little concern for seeking what the body. So if your eye is sound, your whole body is true and good, and conscience gradually will be full of light; but if your eye is not sound, becomes almost blind from being your whole body will be full of darkness. If then accustomed to sin". VS, 63 the light in you is darkness, how great is the darkness!" (Mt 6:22-23).  With regard to the act of assent Certain – when Doubtful – without any when it fails to prudent fear of pass a moral error it decides judgment on that the act is the character of either lawful or the act due to a unlawful. fear of error. III. FORMING ONE’S CONSCIENCE We are called to form our Saint Paul exhorts us not to be conformed to the mentality conscience, to make it the of this world, but to be transformed by the renewal of our object of a continuous mind (cf. Rom 12:2). It is the "heart" converted to the Lord conversion to what is true and to the love of what is good which is really the source of true judgments of conscience. and to what is good. Indeed, in order to What is essential is a sort of Prudence and the other "prove what is the will of "connaturality" between cardinal virtues, and even God, what is good and man and the true good. Such before these the theological acceptable and perfect" a connaturality is rooted in virtues of faith, hope and (Rom 12:2), knowledge and develops through the charity. This is the meaning of of God's law in general is virtuous attitudes of the Jesus' saying: "He who does certainly necessary, but individual himself: what is true comes to the it is not sufficient: light" (Jn 3:21). VS, 64. Christians have a great help for the formation of conscience in the Church and her Magisterium. As the Council affirms: "In forming their consciences the Christian faithful must give careful attention to the sacred and certain teaching of the Church. For the Catholic Church is by the will of Christ the teacher of truth.  To form one’s conscience is to get rid Moral certitude is It is not always of doubt and achieve sufficient and requisite possible to have certainty; it is to make for the guidance of the absolute certitude in up one’s mind clearly conscience – judgment matters of conscience , and definitely on what when there is question but it is always is required in a given of the lawfulness or possible to achieve individual instance; it unlawfulness of an act moral certitude is to reason out the here and now to be directly or indirectly. right and wrong of a determined upon. given situation.  So what Discernment helps the the choice between conscience two goods. why two goods? in its choice? Because evil has no place in the life of a Christian. the choice of the conscience is called ELECTION. After being aware of our control over our freedom and knowledge about how the laws guide us, how then do we undergo discernment? be mindful of the movement of the spirits. there are the spirits which are from the evil ones and the ones which are from the Lord. the movement of the spirits results in desolation and consolation This consolation encourages and facilitates a deep sense of gratitude for God’s faithfulness, mercy, and Spiritual companionship in our lives. Consolation is an experience of being so In consolation, we feel more on fire with God’s love that alive and connected with we feel impelled to praise, others. love, and serve God and help others as best we can.  Is an experience of the soul in heavy darkness or turmoil. Spiritual We are assaulted by all sorts of doubts, bombarded by temptations, and mired in self-preoccupations. Desolation We are excessively restless and anxious and feel cut off from others. Such feelings, “move one toward lack of faith and leave one without hope and without love”. The key question in interpreting consolation and desolation is: where is the movement coming from and where is it leading me? Spiritual Consolation does not always mean happiness. Spiritual Desolation does not always mean sadness.  For people who have closed themselves off from God’s grace, the good spirit disturbs In his rules of and shakes up. discernment, Ignatius of Loyola tells us that the good and evil spirits operate depending on the spiritual condition of the person. It stirs feelings of remorse and discontent. The purpose is to make the person unhappy with a sinful way of life.  For people who are trying to live a life pleasing to God, the good spirit strengthens, encourages, consoles, removes obstacles, and gives peace. The evil spirit tries to derail them by stirring up anxiety, false sadness, needless confusion, frustration, and other obstacles What If We Are Faced With Conflicting Virtues?  Right to Life (dignity) vs. Right to Profit Faith in God and Integrity of Conscience vs. Life, Honor, Wealth. Right to Protect One’s Life vs. Life of the Aggressor. Environment and its protection vs. Profit, Convenience and Livelihood. Truth/Life vs. Life/Truth (Contextual) The Church puts herself always and only at the service of conscience, helping it to avoid being tossed to and from by every wind of doctrine proposed by human deceit (cf. Eph 4:14), and helping it not to swerve from the truth about the good of man, but rather, especially in more difficult questions, to attain the truth with certainty and to abide in it. DISCUSSION BOARD What is the difference between conscience and synderesis? Is there a necessity to form one's conscience? Why and How?