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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And ever since Apostolic times the Church’s Pastors have unambiguously condemned the behaviour of those who fostered division by their teaching or by their actions.
Rather, they speak of basic attitudes and dispositions in life and therefore they do not enciclicw exactly with the commandments.
What are death, judgment and retribution after death? And yet, even though he is able to make this reply, even though he has followed the moral ideal seriously and generously from childhood, the rich young man knows that he is still far from the goal: Human freedom and God’s law are not in opposition; on the contrary, they appeal one to the other.
But this is only the beginning of freedom, not perfect freedom Today too, the situation of the world of the senses within space and time, physio-chemical constants, bodily processes, psychological impulses and forms of social conditioning seem to many people the only really decisive factors of human reality. He asks what he must do in life in order to show that he acknowledges God’s holiness. In this, and not in anything else, lies the entire mystery and the dignity of the moral conscience: Jesus, as a patient and sensitive teacher, answers the young man by taking him, as it were, by the hand, and leading him step by step to the full truth.
Carta enciclica veritatis Splendor: el Splendor de la verdad – Papa Juan Pablo II – Google Books
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 with regard to particular moral norms which deal with the so-called “human good”. But the Apostle immediately adds a grave warning: Moreover, the very progress of cultures demonstrates that there is something in man which transcends those cultures. To obey it is the very dignity of man; according to it he will be judged cf.
In fact, body and soul are inseparable: 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.
e-libro en linea: Carta Encíclica «Veritatis splendor», del Papa San Juan Pablo II
The Church puts herself always and only at the service of conscience, helping it to avoid being tossed to and fro by every wind of doctrine proposed by human deceit cf.
Conscience, encicllica 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”. Furthermore, it would have to take into consideration the enccilica models and the meanings which the latter acquire in any given culture.
This truth is indicated by the “divine law”, the universal and objective norm of morality. In the tradition of the Church and in the history of humanity, their teaching represents a constant deepening of knowledge with regard to morality.
On the other hand, there is no separation or opposition between the Beatitudes and the commandments: This carga of the moral law — like that of the “deposit of faith” — unfolds down the centuries: The person, including the body, is completely entrusted to himself, and it is in the unity of body and soul that the person is the subject of his own moral encicilca.
The commandments are linked to a promise. In their view, man, as a rational being, not only can but actually must freely determine the meaning of his behaviour.
Veritatis Splendor : i fondamenti dell’insegnamento morale della chiesa in SearchWorks catalog
They speak of a “fundamental freedom”, deeper than and different from freedom of choice, which needs to be considered if human actions are to be correctly veritafis and evaluated. By rejecting all manipulations of corporeity which alter its human meaning, the Church serves man and shows him the path of true love, the only path on which he can find the true God.
Emphasis has rightly been placed on the importance of certain choices which “shape” a person’s entire moral life, and which serve as bounds within which other particular everyday choices can be situated and allowed to develop.
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. This warning echoes his earlier words: The precept prohibiting adultery becomes an invitation to a pure way of looking at others, capable of respecting the spousal meaning of the body: Jesus brings God’s commandments to fulfilment, particularly the commandment of love of neighbour, by interiorizing their demands and by bringing out their fullest meaning.
Jesus’ call to “come, follow me” marks the greatest possible exaltation of human freedom, yet at the same time it witnesses to the truth and to the obligation of acts of faith and of decisions which can be described as involving a fundamental option.
The words of Jesus just quoted also represent a call to form our conscience, to make it the object of a continuous conversion to what is true and to what dnciclica good. What the young man now perhaps only dimly perceives will in the end be fully revealed by Jesus himself in the invitation: Conscious of the young man’s yearning for something greater, which would transcend a legalistic interpretation of the commandments, the Good Teacher invites him to enter upon the path of perfection: In part we retain our weakness and in part we have attained freedom.