My dear parishioners,
Peace! In other bulletins (4 December, 2016-11 June, 2017) we have considered the teaching of the Catechism of the Catholic Church on “conscience.” We then turned to Saint John Paul II’s encyclical letter Veritatis splendor (6 August, 1993) which addresses fundamental moral issues, including “conscience” more than one hundred times. These reflections were begun earlier (6 April, 2018-30 May, 2018). Here we now consider a passage from Veritatis splendor, 52.
Saint John Paul II (+2005) in VS, 52, provides the intersection of “practical reason” “particular acts” and the “judgment of conscience” when considering the positive precepts of the Decalogue, namely the first four (concerning God and family). These are “universally binding” upon “everyone” and “unchanging.”
Veritatis splendor is one of three ‘philosophical’ encyclicals Saint John Paul II wrote (the others being Fides et ratio and Evangelium Vitae). In treating “practical reason” the Holy Father stands in the rarified company of Aristotle (+322BC), Saint Augustine (+430 cf. Confessions and City of God), Saint Anselm (+1109 cf. Cur Deus Homo), Saint Thomas Aquinas (+1274 cf. Summa Theologiae II-II Q. 47, A. 2 treating the virtue of prudence), David Hume (+776), Immanuel Kant (+1804). Philosophically, practical reason is distinguished from speculative reason. To look left and right before crossing the street or judging the speed of oncoming traffic is to engage practical reasoning. To boil water before putting the pasta in the pot is a manifestation of practical reasoning as relates to the particular act of cooking…
In considering the value of particular acts, whether they are good and should be done or evil and should be avoided or repented we are also engaged in a practical aspect of moral calculus. There are different reasons to cross the street, to avoid arrest (fleeing from the police), to pick someone up who has fallen, to get to Church… These may all require the particular act of crossing the street (which may have further particular acts such as walking, driving, riding a bicycle), but have varying motivations, goals or ends. We should consider if the particular act corresponds (or not) with the Commandments of God, the virtues and the like.
Ultimately, comes the judgment of conscience, which recognizes the good or evil of any particular act, desire, or such. This is good, I should do it. This is evil, I should avoid it, repent it. When our conscience is well formed our judgement will correspond objectively to the Commandments of God, the Natural Law, the virtues inscribed in our very nature, right reason. The malformed conscience does not feel bound by any of these. Here the tension between the command of the Lord given in both Matthew 5:37 (let your yes be yes…) and 7:1 (Judge not, that you may not be judged) arises and becomes evident. God is the judge of the living and the dead. He knows what we know and do and desire. We too should know what we do and desire.
God bless you!
Father John Arthur Orr