ReEd 4/104/4M Christian Morality

Module 3 FREEDOM: VOLUNTARINESS AND RESPONSIBILITY

TOPIC I: VOLUNTARY ACT

Objectives:

1. That the students shall be able to identify our Christian responsibility based on freedom.
2. That the students shall be able to explain the principles as applied in human acts.
3. That the students shall be able to process the distinction between human acts and acts of human person.

 Introduction:

After we have discussed the objective basis of living daily Christian life, let us now consider the "subjective"
aspect of Christian morality. By subjective here, we mean the response of man base on his decisions and
actions in concrete situations.

At this point, let us discuss the following topics for more clarifications.

 Meaning of Voluntary act:

What is a "Voluntary Act?”

A Voluntary Act can be defined in simple terms as act that is done by man who is totally aware of his action.
In other words, such act is done by man with full deliberation.

"In a wider sense, the term human act means any sort of activity, internal or external, bodily or spiritual,
performed by a human being. Ethics (and/or morality) employs the term in a stricter sense, and calls human
only those acts that are proper to man as man."(Glenn, Paul: p. 3).

We emphasize here the nature of man because there are properties and activities he has that are common to
other forms of animal. But what is distinct of him from any other form of animal is his rationality and free
will. These mean that a human act is done with reason and proper deliberation.

To help us understand better this topic, let us distinguish the difference between Human Act from an Act of
Man.

Acts of man ( actus hominis ) are performed without intervention of intellect and free will. They comprise all
spontaneous biological and sensual processes, like nutrition, breathing, sensual impressions,; all acts
performed without the use of reason by people such as lunatics, the drunk, and those who are asleep. These
are spontaneous reactions which precede the activity of the intellect and will, like first reactions of anger and
sympathy. Likewise, distinguished from human acts are forced acts which, though affected with some insight
and cooperation of the intellect, are carried out against one’s personal decision and will. Acts of man,
therefore, are indeliberate, involuntary, not free, and not under one’s control, and beyond the mind and the
will.
Acts of man is an action performs by man with the absence of even one of those three elements we mention.
(Note: Take note that we emphasize the word FULL in those elements. This means that when an action
perform by man is done with partiality of any of those three elements is considered an act of man.).

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Human Act

Christian moral life is simply the call to become loving persons in the fullness of life- with- others- in –
community before God, in imitation of Jesus Christ. The key to moral life is the human person considered in
the light of both reason and faith. Human rights ( personal and social ), moral duties, virtues and moral
character – all these depend entirely on the answer we give to this question: “ Who am I as a person in the
community, as a disciple of Jesus Christ, and as a member of the His Church?”

All aspects of the human person and all his/ her actions are under the scrutiny of Christian morality. The
human person, with his/ her intellect and free will, is the moral agent, the supporting actor (Christ being the
lead actor) of the dramatic sense of God’s loving history of salvific acts.

Let us understand the concept and nature of man’s actions, both the human acts and acts of man.

 Concept and Nature of Human Acts

Human acts ( actus humanus ) are actions that proceed from insight into the nature and purpose of one’s
doing and from the consent of free will. A human act is any thought, word, deed, desire, or omission which
comes from a person acting with full knowledge of what he / she is doing, who is free to act or to refrain
from action. And who give full assent to his/ her will to act. Acts of thinking, loving, reading books,
studying, praying, and reciting in class are examples of human acts. Other acts performed by a person
without full knowledge, freedom and choice are simply called acts of man.

Human act that reflects what voluntary act is all about. This is so because this act is done with full
knowledge, full consent, and full freedom. In other words, it is an action that is consciously controlled;
directly willed and done in the context of full voluntariness and freedom. This means, therefore, that this
type of action is distinct of man. Hence, man should act according to his very nature.

A brief illustration would help us have a general overview of the distinctions of these two types of actions.

Human Act Act of Man

1. full knowledge 1. no or partial knowledge
2. full consent 2. no or partial consent
3. full freedom 3. no or partial freedom

 Some Types of Voluntariness:

A brief definition of each type would give us an idea of each of these types of voluntariness. They are the
following:
1. perfect : it is present in an action that is done with full knowledge and full consent. (e.g. A man kills
and eventually cooks a chicken for meal.)

2. imperfect : it is observable in an action done with no or partial knowledge and/or consent. (e.g. A man
gives his watch to another person at a point of a knife.)

3. direct voluntary act (voluntary in se) : " this is an act which is intended in itself (in se) by the agent."
(Ignacio, Norlito : Man and his Action, p. 10) In other words, it is present in a human act
willed in itself. It is observable in an action that the person desired and the action is
accomplished. (e.g. A person decides and eventually join a party after receiving an
invitation.)

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4. Indirect voluntary act (voluntary in causa) : "this is an act which is not intended by the agent but is the
result or effect of another act." (Ibid.,p.10). (e.g. The person joined in a party and eventually got drunk
after drinking with his friends. Or; A person throws a stone out of the window at eventually hitting
another person walking done the road. )
(NOTE: Intrinsically evil acts. These are acts like rape, murder, and adultery that are always evil, no matter
what the circumstances or intentions. Intrinsically evil acts remain evil, with no exceptions. They can
never become good acts. A person can commit an intrinsically evil act and not be subjectively or
personally guilty, such as if he has lost his reason. Nevertheless, the act itself remains seriously evil.)

 Determinants of Morality/Sources Defining the Morality of Human Acts

Traditionally, moral theology lists three sources (determinants) of the morality of human acts: object,
circumstances, and intention. A human act is food if this is morally evil if only one of these elements offends
the norm of morality.

1. Object / Act itself

The object of the human act is that effect which an action primarily and directly causes ( finis operis). It is
always and necessarily the result of the act, independent of any circumstances, or of the intention of the
agent.

Certain actions as theft, abortion, contract of sale, adultery, lying, cheating, almsgiving, healing, worship, etc.
have their respective object. Thus, the object of a theft is the appropriation of another person’s goods
against his /her will, whether it is taken from a rich or the poor individual, whether its purpose is personal
enrichment or alleviation of extreme need. The object of an abortion is always the forcible removal of the
non violable human being from the a woman’s womb, whether it is done to avoid public shame of for
medical reasons. The object contract of sale is not only the transfer of goods from one place to another but
also the exchange of property rights attached to the goods . The object of an act of adultery is not only the
physiological happening of intercourse but also the assumption of marriage rights by partners who are not
married to each other and the encroachment on the rights of a third person.

The object is generally regarded as the primary source for the judgment on the morality of an act. The most
important aspect of an action seen to be the immediate effect which the action inevitably brings abut in the
objection order, independent of the intention of the agent and other circumstances.

Pope John Paul ll emphasizes that the morality of the human act depends primarily and fundamentally on the
object rationally chose by the deliberate will” ( VS, 78 ). The “ object “ of the human act is the subject matter
with which it is concerned,; it is and intelligible proposal that one can adopt by choice and execute externally,
For example, the “ object” of an act of adultery is having intercourse with someone who is not one’s spouse,
or with the spouse of another. This is what adultery is.

2. Circumstances

Circumstances are conditions outside the act (not part of the act) that influence or affect the act by
increasing or lessening its voluntariness or freedom., and, thus, affecting the morality of the act. These
circumstances are “Person (it answers the question, Who?), the place (Where?), the time ( when), the
manner (How?), the Condition of the Agent (Why?), the thing itself ( What?), the means (by what means).
Let us discuss each of the circumstance.

a.) The circumstance of Person refers to the doer (agent) of the act and to the receiver or the person to
whom the act is done. There are two principles under this circumstance.

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ii. A good act can become better, or a bad act can become worse by the reason of the doer or the person
doing the act. For example, an act of giving aid to orphans is good, but if it is done by the Metro Aide
(who is poor himself /herself), the act becomes better or more meritorious than if it is done by a big time
businessman who earns millions of pesos a week. Similarly, abortion is bad, but it becomes worse when
the one who undergoes it is a nun or a member of the religious order who is accidentally gets pregnant,
than a ordinary woman.

iii. A good act can become better, or a bad act can become worse by the reason of the person to whom the
act is done. Stealing is bad, but it is worse if one steals from a beggar than if he / she than if he steals
from a rich person. Murder is bad, but it is worse if one kills the Pope or the president of the country
( virtue of the positions they are holding ) than if one murders an ordinary person or a criminal.

b.) The circumstance of Place refers to the particular space of locality where the act is done or performed.
Creating scandal is bad, but it is worse when it is done inside the church than if is done outside the
Church.

c.) The circumstance of time refers to the exact or definite moment or hour when the act is performed. Just
like the case of the other circumstances, a good act become better, or a bad act becomes worse by
reason of the time when the act is performed. Stealing is bad, but it is worse if one steals during a
curfew. Fasting in order to mortify oneself is good in itself, but it is better if one fasts during the
designated time or day (e. g. Ash Wednesday or Good Friday)

d.) The circumstance of manner refers to the way the agent manages to do his/her act. It answers the
question, “ How did the agent do the act?” For example, a young man manages to have a sexual
relationship with a young woman who is not his wife by making her believe of his false promise of
marriage. The condition of the Agent answers the questions, “ In what condition was the agent when
he/she performed the act?” and “ Was the agent ignorant of influenced by fear, habits, emotions, etc.”
Failure to attend Mass on a Sunday is bad in itself, but if a person is invincibly ignorant that it is Sunday
and fails to attend Mass, there is no sin committed.

e.) The Circumstance of the thing Itself denotes the special quality of the object, e.g. the money stolen is
one million pesos, the object stolen is a famous religious icon, or a relic ( like the crown of the Sto.
Niño), or the object desecrated is the statue of Rizal. The Means answer the questions, “ By what
means? : and “ By whose help?” For example, a person robs the bank with the help of the bank’s
security personnel (an inside- job robbery).

3. Intention

The intention of the agent refers to the goal which the agent aims to achieve through his/ her act. It is also
the reason of the purpose why the agent does the act. It is the movement of the will toward the end. The
agent’s goal, purpose, or end – whether good or bad – has a tremendous influence of effect on the morality
of the act.

There are some principles to consider regarding the intention of the agent.

a) An act which is good in itself and is done for a good end becomes doubly good.

This principle means that an agent who performs a good act for a good purpose receives merits for the good
act and another set of merits for his/ her good purpose or intention. For instance, a rich person gives
donations to the poor and the needy members of the community. His/ Her intention is simply to relieve (at
least temporarily) these less fortunate people of their misery, inconvenience, and other consequences of

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poverty. This rich person’s act (giving donations) is already good in itself, so he/ she receives merits for this
act. Likewise, he / her intention or purpose for giving such donations (to give relief) is good. Thus, he/ she
receives another set of merits for this good end.

b) An act which is bad in itself and is done with a bad end becomes doubly bad.

This principle implies that an agent who performs a bad act because he / she wants to achieve a bad end, or
has a bad intention, I liable or responsible on two counts, He / She is liable for the bad act, and is also
responsible for the bad intention of doing the act. For example, a man rapes a girl for revenge. In this case,
the act (raping) is bad in itself. The purpose of intention of the agent is to exact vengeance, which is also
bad. Therefore, the man is responsible for the act of raping and for this bad intention.
c) An act which is good in itself and is done with a bad intention becomes bad.

This principle demonstrates the strong influence of the end of the agent upon the morality of an act. The act
is already good in itself, but due to the bad purpose or intention of the act, becomes bad. For example: A
manager of a business firm increases by 100 % the monthly salary of his secretary. Thus, from P 6,000 the
secretary’s monthly salary goes up to P14,000 excluding other benefits. The manager does this so that his
secretary cannot turn him down when he asks her to spend a night with him. The manager’s act of increasing
the secretary’s salary is undoubtedly and unquestionable good. But his purpose or intention for doing such a
good act is bad. Hence, the act also becomes bad. The manager is not to be blamed for the bad intention
alone but also for the act which is used as a means to attain a bad end.

Other examples of this principle follow:

a. Earning money is good, but if the intention is to use the money to commit adultery or fornication, the
act becomes bad;
b. Occupying a high government position is good, but if the intention is to enrich oneself unlawfully
while in office , the holding of the position becomes bad;
c. Getting grades is good, but if the intention is to be “popular”, the act becomes bad.

An act which is bad in itself and is done with a good end does not become good.
In other words, no good end can change a bad act into something good for the simple reason that the end
cannot justify the means. Here is a case to illustrate this principle. A father steals money because he wants to
give his son with a wristwatch for the latter’s birthday. We understand the good intention of the father to
please his son. However, the means employed by the father to attain his goal is bad. Moral science cannot
condone such act.
The father’s act (stealing) used as a means towards an end is bad and unacceptable. However, while a good
end cannot change a bad act into something good, it can free the agent from this/ her responsibility or at
least lessen or decrease the agent’s culpability. Two examples can demonstrate these points.

A young woman is chased by a serial rapist. The young woman is cornered at the dead of the street. Her only
way to escape from the hands of the serial rapist is to kill him. So, the young woman kills the serial rapist by
shooting him with her gun which she carries in her bag. It is very clear that at first, the young woman does
not have any intention to kill the serial rapist. This is manifested by the young woman in her act of running
away from the serial rapist. If ever the young woman has killed her attacker, it is because she has no other
means of escaping from since she is already cornered at the dead end of the street. Although the young
woman’s act (killing or homicide) is in itself bad, she is free from any responsibility due to the fact that
her purpose in killing the attacker is to protect her own life to which she has the right.
A cashier of a certain department store steals money from the cash register to enable her to take her ailing
mother to the hospital. The act of the cashier is bad, but her intention or purpose is good. While the cashier
is still responsible for her act, the responsibility is lessened because of her good intention.

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From the three sources defining the morality of human acts, namely, object, circumstances, and
intention, five principles for judging the morality of human acts can be derived:

a. An act is morally good if the act itself, the purpose, and the circumstances are substantially good.
b. If an act itself is intrinsically evil, the act is not morally allowable regardless of the intention or
circumstances.
c. If an act itself is morally good or at least indifferent, its morality will be judged by the purpose or
circumstances.
d. Circumstances may create, mitigate, or aggravate sin.
e. If all three determinants of the morality of human acts ( the act itself, purpose, and circumstances)
are good, the act good. If any one element is evil, the act is evil.

TOPIC II: SOME PRINCIPLES AS APPLIED IN “HUMAN ACTS”

Objectives:

That the students shall be able to:

1. Identify the different principles as applied in human acts.

2. Appreciate the importance of these principles as applied in human acts.
3. Apply these principles in actual life situations.

Some Principles as Applied in Human Acts:

1. The Principle of Double Effect

Let us borrow the idea of Peter Knauer on this issue. He being one of the primary proponents (if not the
mean and primary proponent) of this idea. If we have to rephrase his idea, this principle would tell us
that with a proportionate reason, we may permit evil to occur, but may never directly intend to do evil even
for a good reason. It is in this context that this principle is perceived to allow an agent to perform an act
which has the possibility of two effects in which one is considered good while the other is bad.
(Old Notes in Moral Theology)

Under this principle, there are four conditions that we have to consider for its total application namely:

(a.) The good must be willed. The evil must not be willed, but merely tolerated. ( the action is morally good in
itself or at least morally indifferent);

(b.) the good must not be the result of the tolerated evil, the good is the direct result, the evil is the indirect
result the bad effect is only permitted, not directly willed);

(c.) The good desired must equal or outweigh the evil effect (CCC, section 1737), the intention of the agent of
the act must be good and honest because the good effect can never be attained through bad means;

(d.) There must be a proportionately serious reason to do the act. (the good effect should never be
outweighed by the bad effect which speaks of that "certain proportion" between good and evil of what is
being done).

(Note: may refer also to Ignacio, N. Man and His Action, p. 13; Reyes, R. : Ground and Norm of Morality,
p. 151)

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2. The Principle of Totality

The following are guidelines judging the act according to the Principle of Totality
a. The whole consists of the parts
Example: the body consist of the different parts: hands, eyes, ears, feet, heart, liver, etc…
b. Every part is good when it functions to serve the whole. Any part that malfunctions must be repaired.
Example: The person who suffers from heart failure must see the doctor.
c. Any part that malfunctions beyond repair to the extent that it endangers the whole must be removed
to save the whole.
Example: the ovary that is infected with tumor may be removed to save the person.
d. When the whole is endangered, even a well-functioning part may sacrifice itself to save the whole.
Example: A combatant in the battlefield covered the grenade with his helmet and pressed it
with his body to the ground. He died but he saved his comrades. Jesus Christ opted to be
crucified to save us.

3. The Principle of One Unit Theory

One of the best proponents of this principle is Bernard Haring. He would assert that there are numerical acts
that a person can commit; however, even the seemingly good actions can be considered or taken as "one
pack" of sinful or evil action if and when they are used to achieve the desired negative or evil end. This
means, therefore, that the different numerical acts should be judged as individual or single action which is
separate from the other because they are only used as means to attain at a negative end. This is with the
presupposition that prior to the performance of the individual numerical acts, there was already a negative
intention to use these acts for a desired negative end. Let us take for example the case of a boyfriend and a
girlfriend. The boy visits the girl; invites her for a date; they watch a movie; eat in a restaurant; go to a motel;
and eventually have a premarital sexual intercourse. We understand very well that prior to the act of having or
doing premarital sex, the preceding actions may be perceived as good actions in themselves. However, with a
negative intention, they are only used as means of achieving the act of premarital sex. Hence, all the numerical
actions should be taken as "one pack" of sinful action of premarital sexual intercourse which is considered by
our catholic church as immoral or sinful.

TOPIC III: THE MODIFIERS OF AN ACT

Objectives: That the students shall be able to:

1. Classify which acts are freely performed by human person

2. Classify the good acts and evils acts; and,
3. Become responsible in the process of reconciliation through the Sacrament of Penance.

 Modifiers of an Act

It is mentioned above that man is responsible and accountable of any action he performs. However, his
gravity of his accountability may differ when his action is influenced by a modifier/s. This means;
therefore, that the different modifiers of an act can aggravate or can lessen the accountability of the agent of
an act.

For more clarity, let us present the different modifiers of an act and their respective classifications; and
define each one in simpler terms as possible. They are as follows:

1) Ignorance: the lack or absence of knowledge on something.

a. Vincible : can be overcome by an amount of diligence. It is something that a person "can and should
be dispelled" since is constitutes culpable negligence on the part of the person doing something

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because he could know and ought to know something that he or she will do, or he or she will be
doing. ( Padilla, R. Ethics, p. 27)
b. Invincible : cannot be overcome by amount of diligence, at least at the moment.

2) Passion : refers to an intense feeling or emotion.

a. Antecedent : an unanticipated burst of emotion.
b. Consequent : performed after having thought of it.

3) Fear : is an apprehension of an impending evil or danger to happen.

a. Metus : refers to intellectual fear.
b. Timor : refers to emotional fear.

4) Habit : a constant way or disposition of doing things.

a. Deliberate : it is acquired intentionally.
b. Non-deliberate : it is acquired by the agent but not directly or intentionally.

(Note: When such constant disposition of the agent of the act disposes him to do good, then such is
VIRTUE; but if it directed to something evil, then it is a VICE.)

5) Force : refers to the physical violence that compels one to do something against his or her will.
a. active : there must be physical violence, not just a fear of it.
b. passive : there must be internal resistance; not necessarily external resistance.

(Note: These two elements are not kinds of force, but factors to be considered that we can say that force is present in an
action.)

Study Guides

1. What is the difference between “voluntariness” and “responsibility”?

2. What is the difference between “voluntary act”,”Human Act” vs. “Acts of Man”?
3. What are the types of voluntariness?
4. What are the determinants of morality?

Comprehensive Test

1. Why does the author define “voluntary act” as an act done by person who is totally aware of his
action?
A. it is a response based on ones decisions and actions in concrete situations
B. it is done out of one’s curiosity and fulfilment
C. it is an action that employs personal desire
D. it is a response based on ones wishes

2. When can a person say that such action is a “human act”?

A. When one is satisfied and happy always
B. When one act is contrary to the other action performed
C. When one person perceive the action differently than what one learned
D. When a person does an action with full knowledge, full consent and full freedom

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3. How can an action be called perfect voluntary act?

A. It is with careful observance of the law
B. It is partial understanding of the law of the land
C. It is an idea of simple voluntary act based on decision
D. It is done with full knowledge, full consent, full freedom

4. Which type of voluntariness is considered an act which is not intended by the agent but is the
result of effect of another act?
A. Direct voluntary act C. Perfect knowledge
B. Imperfect decision D. Indirect Voluntary act

5. What theory asserts that there are numerical acts that a person can commit?
A. Principle of One Unit Theory
B. Principle to Follow Our
Conscience

C. Principle of Double Effect Theory

D. Principle of Minimizing the Greater
Evil

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6. What characteristic of human person points out that he/she has the continuity with the
past?
A. Free B. Historical C. Love D. Rational

7. What modifiers of an act that refers to an impending evil to happen?

A. Fear B. Passion C. Force D. Habit

8. Why was Jesus not afraid to be identified with the poor?

A. Jesus was a rebel to the people C. Jesus has a very tangible special love
for the poor
B. Jesus was powerful over the rest of the people D. Jesus has a powerful effect on the
lives of the rich leaders

9. Why is Jesus the highest objecitve norm of morality?

A. He was aware of His being a God from the beginning
B. He was regarded as a leader of Palestine
C. He was the person who has absolutely good conscience
D. He was the person who has the courage to face the oppressed

10. Why are Pope’s encyclicals called social encyclicals?

A. They are teachings that form people to look up high
B. They are teachings that new structures are renewed
C. They are teachings that organized the members of the Church to become one
D. They are teachings that discusses moral judgment on economics and social matters

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Module 4: THE NORMS OF CHRISTIAN MORALITY

TOPIC I: NORMS OF CHRISTIAN MORALITY

Objectives: That the students shall be able to:

1. Explain the subjective and objective norm of Christian Morality;
2. Appreciate and commit the Christian norms of life;
3. Follow the demands of Christ in living moral life.

 Norms of Christian Morality:

1. Subjective Morality. Subjective morality examines the personal guilt or merit an individual has for
his moral acts. Subjective morality focuses on particular moral choices, asking questions like: “Did
this person have sufficient knowledge and intent to commit a mortal sin?” however, while
objectively immoral acts might not be subjectively sinful, they remain objectively immoral.

2. Objective Morality. Objective morality examines the rightness or wrongness of human acts as
there are in themselves. Objective morality focuses on principles of morality, asking questions like:
“Are abortion and euthanasia seriously wrong; and if so, why?”

SUBJECTIVE NORM OF MORALITY

CONSCIENCE

 Conscience is defined as a stereotyped concept that conscience is primarily a matter of emotion. May be this
has also been our understanding of conscience (which is actually a misunderstanding of it). But let us have a
closer look and a quick analysis of what conscience is really all about.

Conscience is considered as the practical judgment of reason upon an individual act as good and to be done;
or bad and to be avoided.

Based on this definition, we are now told that conscience is primarily a matter of intellect, and not primarily a
matter of emotion. But perhaps you will ask: Why is it what when we have done something wrong we feel
the qualm or remorse? This is precisely because our mind (a matter of intellect) tells us that at that particular
instance we were not able to do what is objective. That is why we feel that remorse or qualm (which is a
matter of emotion) or conscience.

A closer look and investigation of our visayan term would help us understand our point here. When we have
done something wrong and we feel sorry of what we have done, we usually say nakonsensya man ko. The
prefix NA which is attached to the noun KONSENSYA simply signifies an effect. Like saying: Nahugaw ang
akong sinina. This means that the dirt or stain on the dress or shirt implies that there is something that
causes it to be dirty or stained.

From the example that we present, we can say now that the feeling of remorse is caused by the fact that our
mind tells us that in that particular instance or occasion we have done something that is not objectively
desirable. Should we have done something objectively good, then we should not have experienced or felt the
guilt of doing such act.

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Conscience is not:
Is not just -
 Instinct – a natural aptitude, behaviour originating from below the conscious level.
 Imagination – is the capacity to form mental images.
But : Conscience is:
The practical judgment of reason upon an individual act as good and to be done; as bad and
to be avoided.

 Types of Conscience:
For a better understanding on how conscience operates in man's action, let us present and define each of the
different types of conscience. There are actually ten (10) types of conscience. But for us to easily remember
them, let us present them by pair since one of the pairs is practically the opposite of the other.

They are the following:

antecedent : it guides one to future action; (like when we ask ourselves the question: Is this the right thing
for me to do this time?).
consequent : it is the one which judges past action; (like when we ask: Was it really the right thing for me to
do at that time?).
correct : it judges good as good; evil as evil; (like when we judge that studying our lesson is good; and
stealing is bad.)
erroneous : it judges good as evil; evil as good; (like what others would say Ang skwela makadaut sa
barkada; or we say it is good to copy than to be failed in an examination or quiz).
certain : it is exercised when a person judges without fear of error; (like when we say that cellphone is a
means of communication. One judges here with certainty).
doubtful : it is exercised when one judges with fear of error; and at times does not judge at all; (like when a
person makes a judgment and is not sure whether his judgment is really correct at that time).
strict : it is exercised by a person who is rigid in making a judgment (like you see a woman on a heavy make-
up and you immediately say she must be a prostitute).
lax : it is exercised by a person who judges thing/s less serious than they are; hence, it oftentimes overlooks
moral values of things and/or action ( like when we enter into an exclusive relationship: boyfriend-
girlfriend relationship just simply to somebody to call his or her own).
perplexed : it is observable in a person who cannot make up his mind when presented with options; (like a
woman who is being courted by two guys whom she both likes or loves practically in the same
level).
scrupulous : it is observable in a person who is constantly worried over a decision made; (like a person who
keeps on asking whether what he has done is really correct or not).

The Binding Force of Conscience:

We have just enumerated the different types of conscience. From among the those types of conscience, it
certain conscience which is said to be the binding force of conscience on the basis that one judges without
fear of error because one has enough knowledge of a thing presented before him/her or of the thing or
action that is done or happening. That is why when one experiences a certain conscience, it is that which one
has to follow when it permits him or her to do something; or it must be obeyed when it forbids a person to
perform an action.

It must be understood clearly that one is obliged to follow the dictate of his or her conscience. Otherwise, he
or she may commit an act which may be judged as evil or immoral.

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On the other hand, a person should also follow even an invincibly erroneous conscience because, even if it is
erroneous, it has also subjective certainty most especially that the person performing the act is not aware of
its being erroneous and has the allusion of doing good. In other words, when the person performs the act, he
or she performs the act in good faith. Meaning the person does not have any intention of doing an evil act.
What to do if conscience is in dilemma?

a. Vincibly Erroneous Conscience?

The following may be the things that we can advise to a person who is having a vincibly erroneous
conscience:
a.1. if you suspect that you could do wrong; therefore, do not act or judge.
a.2. before you make an action, remove the doubt
a.3. postpone the act until you have removed the doubt.

b. Perplexed Conscience?
In this case, the person sees evil in any of the choices open to him. And the following may be the
advise we can give to a person who is having this type of conscience. They are the following:
b.1. postpone the act in so far as possible
b.2. if it cannot be postponed, choose the lesser evil
b.3. if both appear to be the same, "either of the two will do."

c. Doubtful Conscience?
This may also be the things we can advise to a person who is having a doubtful conscience.
They are the following:
c.1. suspend the act or judgment because you have the fear of error.
c.2. in doubt, one has to refer to the existence of law or existence of fact.
c.3. in doubt, the person must be speculative or practical.

The Principles of Re-Doubt

It may be confusing why we still have to mention the process of re-doubt when we have already given
some advises on what the person has to do when he has some problems with his conscience.

Let us also understand that it is a possibility that even if we have applied all those things we mentioned a
while ago, a problem still remains and the person is still in the state of doubt. Hence, there is still a need to
find some possible solutions to his being in that state.

It is in this context that we want to use or apply the process of re-doubt and hope that in applying the
steps in this process, the person may be able to solve his or her doubt and eventually come up with a
more objective judgment or action. They are the following:

a. We mention above that when a person is in doubt, the first thing that he or she has to do is to postpone
the act or judgment. This is so because, aside from the fact that he or she has the fear of committing
error in the performance of an act or judgment, in this situation one may be exposed to evil, sin or
injustice when he or she will perform an action or judgment in doubt;

b. After one has applied the process of solving his or her but to no avail still, then he or she will now seek
for practical certainty by the use of Direct Principles ( are principles or steps that seek a direct solution
to a given problem/situation) which involves the following: (i.) reflect the matter or issue in the light of

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the general principle such as; "Do good, avoid evil."; (ii.) consult an expert/s on that subject matter; (iii.)
research the subject to related books or literatures.

c. If the problem still remains even if you have applied already the direct principles, then it is at this point
that one will use what is called as Reflex Principles ( steps or principles which seek to come up with a
solution to a problem through indirect ways. The following principles are involved: (i.) in doubt, the
condition of the possessor is the better; (ii.) in doubt, favor the one who has the presumption on his
favor; (iii.) in doubt, presumption favors the superior; (iv.) in doubt, stand for the validity of the act; (v.)
in doubt, amplify the favorable, restrict the unfavorable; (vi.) in doubt, judgment shall be made on the
basis of what usually happens; (vii.) a doubtful law does not bind; (viii.) crime is not to be presumed, but
to be proven.

d. Presuming that one is able to solve his or her doubt by the use of the principles of re-doubt, it is still a
moral obligation of the person performing the act to go back to the whole process of what he or she has
done in solving his or her doubt and eventually evaluate if in the process he or she may have committed
an immoral act.

The Freedom of Conscience:

We mentioned that one has to follow the dictate of his or her conscience when it commands or forbids
something. This is the general rule that one must remember when freedom of conscience is being talked
about.

For more clarity, let us simplify this issue as we will present basic factors to consider in this discussion of the
freedom of conscience. They are the following:
a. the person is bound to follow the dictate or his or her conscience.
b. no one is to be hindered to act in accordance to the dictate of his or her conscience; however, the
freedom to follow one's conscience is restricted by the rights of others and the just that is required
by a structure or public order.
c. no one is to be forced by another person to act in a manner contrary to the dictate of his or her
conscience.

 Formation of Conscience
In order to achieve good and certain conscience there is a need of the process of formation.

How is conscience formed?

Conscience is formed by conscious and full awareness of living in goodness. In having faith in Good.

Formative factors:
a. Heart Factor: refers to the openness and responsiveness to the enlightenment of the Spirit of
God in every person, world and history. (Has the capacity to love, capacity to give
justice, have compassion, and experience).

b. Mind Factor: refers to the awareness and consciousness of the truth of reality and truth of
history.

We are conscious of our decision, actions, words and its implications. Each person has the task to form,
inform and transform his/her own conscience.

 Formation of Conscience

It is the duty and responsibility or moral obligation of each individual to form conscience.

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Guides:

1) Have a pure intention (sincerity)

2) Consult the teachings of the Gospel

3) How does my action/decision concretize love?
4) Consult the community
5) Follow the needs of the time
6) Authentic conversion of the heart
7) Openness to the spirit
8) What is the human thing to do?
Conscience is the supreme decision maker: one must follow his/her conscience...

Points out:
There is no other higher court of appeal in the person except conscience
It is responsible of all actions and decisions

Supremacy of conscience does not mean that human being is superior to God, Church, fellowmen and the
world.

Study Guides

1) What are the norms of Christian Morality?

2) What is a subjective norm of Christian Morality?
3) What are the process of conscience formation?
4) Why must conscience be formed?
5) What hinders human person from doing good?
6) Is conscience the supreme decision maker? Why?
7) Is human being’s conscience greater than the ethical teachings of Jesus and the Church’s
teachings? Explain.
8) What are the types of conscience?
9) What does a person do if he/she is in a dilemma?
10) Why must a person follow his/her conscience?

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OBJECTIVE NORM OF MORALITY

 The moral standards that comes from outside the person

1. JESUS CHRIST

A. Jesus: the Ultimate and Objective Norm of Christian Morality:

Christian Morality is concerned with how human person attains ultimate meaning and purpose in life
rooted in Jesus’ life and words.
To give us brief but comprehensive explanation of this topic, let us borrow the idea express by Fr.
Pabayo, S.J. in his which says and I quote:

"Jesus as the Christ expresses the fullness what the Christian moral life ought to be. To make such claims
for Christ demands that we be guided in our moral life by his person, word, and actions."
"Making Christ the norm of the moral life does not guarantee moral superiority. What making Christ as
norm does is this:
"Christ gives insight and directions; he shows something of the way in which his disciples are to follow.
He helps them to see what options are more in conformity with the human good as it is understood in
and through God's work and disclosure in him. He helps them to see what choices about ends to be
sought and means to be used are in accord with trust in the goodness of God who gives and sustains life,
and who acts to redeem it."

"Jesus is one who has known our pain and our joy and reveals our deepest possibilities. Jesus lived in his
life with his heart set on one thing - the Father and his kingdom. The core of the mission of Jesus was to
proclaim the kingdom of God (refer: Mark 1:14-15). The teaching of Jesus is dominated by the urgency to
proclaim the kingdom of forgiveness, healing, justice, and freedom. We distort the message of Jesus, his
teaching and his person if we remove him so far from our life that we cannot follow him. The Jesus of the
Gospels as a man who tested life, was tested by life, and searched our life's meaning by listening carefully
to what makes life really valuable, and then decided for the Father's kingdom."
"Jesus continues to call us to those values and decisions. He calls us not as one who does not know our
humanity, but as one who lived the human adventure from within and challenges us to take the same
path that leads to resurrection. Jesus lived his lie trusting that life was not a bad joke. He died his death
believing that his words and deeds would not echo into an empty future. He invites us to do the same.
This is the challenge of being a disciple. This is the challenge of the 'imitation' of Christ. It is not the
challenge to see if we could mimic Jesus, a first-century Palestinian Jew. Rather, it is the challenge to
live in our human adventure as authentically as he lived his." ( Pabayo, L. :Basic Christian Morality, p. 37-
39).

A. Jesus Christ as the highest objective norm of Christian Moral Action

1. Jesus the Person: concretizes the good moral action possible for a human being to live.
a. Jesus was a person who absolutely know what is right and wrong.
b. The first fruit of all creation: the first person who was able to opt to do always good.
c. Clear fundamental commitment toward good.
d. Has the basic obligating tendency to do good
2. Jesus was a Person who is Totally Free: He exercised his freedom responsibly.
His decisions and actions based on true good: “The Will of the Father”

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3. Jesus was the Person who has absolutely good Conscience:

He perform good actions, good decisions that penetrated to the persons he encountered.
4. Jesus was a Person who has tangible special love for the least in society.

He was not afraid to be identified with poor and oppressed:

 Born as a poor man Who are around Jesus?
 Grew in a poor village  Poor , those who live in squalor
 Worked together with the poor  Sick, the outcast because of their sickness
 Worked for the ministry of the poor  Sinners, cannot cope with the demands of the law
 Victims of the sinful structure: handicapped, blind,
lame, etc.

1. Jesus was a Person who has the courage to face the oppressors of the ordinary person during his
time.
The oppressors stifled the freedom of the people:
Landlord, rich, powerful, usurer

2. Jesus was a person who went through an authentic decision-making process.

40 days prayer and fasting in the desert to continue or not his ministry: Fundamental Good.
3. Jesus, the Anointed One – Messiah – the Hope for our Salvation: Jesus the only Salvation for
Christians.

B. Jesus, His Mission: Messiah

To understand Jesus and love his teachings one should consider the work of Jesus, as the Messiah.

How?
1. Proclamation of the Good News of Salvation. TOTAL SALVATION.
Salvation of the Total Person from all forms of evils today and the person will live in the new heaven and new
earth.
Generic name for Salvation used by Jesus: Kingdom of God: the Concrete signs of Jesus here and now (Luke
7:21-23). Jesus talked to the fisherfolks, as Fishers of People; farmers, as sowers of the word; vintagers, as
vineyards and grapes; landowners, slaves and servants.
Final salvation began in the life of Jesus, ministry, passion, death and resurrection. It shall be finalized in His
coming again.

2. Proclaim the Good News to the Poor

a. Liberation from poverty – is a condition of having no choice at all. “Blessed are you poor, yours is the
Kingdom of God.”
b. Liberation from oppression and injustices, rampant during the time of Jesus due to the structure of
society.
c. Liberation from hunger, sickness, sufferings from oppressive structures.
d. Liberation from cultural slavery including sin.

Jesus has shown and taught us to the best way to live as human person. To live a Christian moral ways of life,
means to let Jesus live in the world today through us. Jesus promised his Spirit to those who believed.

3. The Ethical Teachings of Jesus

Characteristics of the Ethical Teachings of Jesus:

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a. People-centered, the center of the law are the people who are deprived: poor, oppressed, outcast of
the society: (the ANAWIM).
b. Jesus’ teachings give Mater emphasiset Magistra
on the: Motherhard core and Teacher
of living  as human person: mercy, justice,
compassion.
Popec.John XXIII
Laws of JesusIssued
is for liberation
May 15, 1961. Literally "Mother and Teacher," on Christianity and Social
d. Jesus’ teaching is more
progress. Thisdemanding
encyclical thatgave
the law. It requires
an updated inner changeofofthe
interpretation heart (nottheme
classic the behaviour)
of
METANOIA. private property and introduced the notion of private initiative as an extension
 The teachingsofofprivateJesus: Sermon
property. on the
While Mount:Rerum Matthew
Novarum 5 – 7. andAn Quadragesimo
inaugural statement. Anno Itleft
outlined
the stand of Jesus on the different issues faced by his own society.
responsibility for social justice with the individual, Mater et Magistra placed
Rerum
some Novarum
in the hands: of Onthethestate.
Condition(this of Workersneeds to be read in conjunction
encyclical
Characteristics of thewithIssued
Sermon Pacemon the
on the fifteenth
Mountliterally
in Terris, of May
as the Ethical 1891.
"PeaceTeachingLiterally
on Earth," of"Of NewJohn
Jesus(Matthew
Pope Things," 5,on6,other
XXIII's capital
7) greatand
labor and the condition of
encycical.)
the working
1. It contains an Impossible class.
Ideal. This was the
A reflection of the most significant
inability of allto
of person the encyclicals
fulfil the will of before
God. orWhat is
expected from since.
a disciple to do what
 Pacem in Terris: Peace on Earth Jesus said, Mt. 7:13-17.
Rerum Novarum
2. It contains a Perfectionist broke down
Conception. Jesusthe barriersthe
is making thatmostseparated
extreme thedemands.
church from the he
Although
knows that nobodyworker.
Issued in can *
1963. It gives afulfil
completely comprehensive
them. He hopes list oftohuman rights, economic,
bring human beings to the as well
pointaswhere
they exert themselves seriously in an attempt of attaining a part of them.
political emphasizing at the same time that on the fulfilment of these rights hinge
3. Theory of Interior Rarely hadTheory
Ethics. the Church
of givingspoken on social for matters in such andandecision
officialbefore
and the
the prosperity and happiness oflast opportunity
people. Human rights repentance
means human happiness.
comprehensive
waves of the flood break in history. fashion. *
4. Eschatological. Describes the condition that will prevail in the perfect world in the new heaven and
new earth not of today’s
 Laborem
Populorum Exercens
Progressio
condition. : On: OntheHuman Work  of People 
Development
5. Liberating Laws – a law founded on compassion, justice and mercy. Christian life is Christian Ethics,
Issued
Issued
Christian Morality, onMarch
September
Christian 26, 1967.
Morals. 14,
Lived1981.
Literally
Faith Literally
– "On "OnProgress
the
DISCIPLESHIP. Human Work."of Peoples." Laborem As aExercens
vigorous
focused on the themes
endorsement of Mater that work is central toPopulorum
et Magistra, the social question Progressioand that work
presented
II THE CHURCH and has potential
Catholicism
HER TEACHINGSnot only to dehumanize but also to be
as a advocate of a pluralistic, decentralized approach to economicthe means whereby the
human person cooperates in God's ongoing creation.
problems. **
1. Social Teachings of the Church:
 Sollicitudo Rei Socialis: On the Twentieth Anniversary of Populorum
Encyclicals was originallyProgressio
a circular  letter sent to all the churches of a particular area in the ancient
Catholic Church. At that time, the word could be used for a letter sent out by any bishop. The word
comes from LatinIssued on December
Octogesima
encyclia (from Adveniens 30, :1987.
the Greek "enLiterally
A Call to Action
kyklo, ἐν"On
(May Social
κύκλῳ") Concerns,"
14, 1971)
meaning Issued commemorating
for the or
"general" Eightieth
"encircling",
the twentieth
Anniversary ofanniversary
Rerum of
Novarum Populorum
  Progressio. 
which is also the origin of the word "encyclopedia". The Roman Catholic Church generally only   Solicitudo Rei Socialis
uses this
presented an overview of modern social problems with some guidelines for
term for Papal encyclicals.
Let every
action. It dealtpersonwithexamine
authentic themselves,
human developmentto see whatand theyadopted
have done up to
a critical
now,
attitude and
towardwhat boththey ought
capitalism to do.
and It is not
communism. enough
For the modern Roman Catholic Church a Papal encyclical, in the strictest sense, is a letter, to
Solicitudo recall
Rei principles,
Socialis state
warned usually
Popetreating
John Paul II
some aspect intentions,
that of Catholicpoint
economic to crying
development
doctrine, sent byaloneinjustice
the may
Pope not andset
and utter
people
addressed prophetic
free but
either todenunciations;
only
the enslave
Catholic bishops
these
them
of a particular area words
more.
or, more ** will lack
normally, to the real weight
bishops unless
of the world; they are accompanied
however, the form of the foraddress
each can
individual by a livelier
vary widely, and often designates a wider audience. awareness of personal responsibility and by
effective action.
  Centesimus Annus: The Hundredth Anniversary of Rerum Novarum 
Social Encyclicals – The Church has made moral judgments about economic and social matters, "when
It is too
Issued on theeasy1,to1991.
May throwLiterally,
back on"The others the responsibility
Hundredth for injustice, ifthe at
fundamental rights of the person or theYear,"
salvation commemorating
of souls requires it." 
the same time one does not realize how each one shares in it personally,
and how personal conversion is needed first.    (#48)
EXAMPLES OF SOCIAL ENCYCLICALS
It is to all Christians that we address a fresh and insistent call to action. In
Pope Paul VI
our encyclical on the Development of Peoples we urged that all should set
themselves to the task:

"Laymen should take up as their own proper task the renewal of the
temporal order. If the role of the hierarchy is to teach and to interpret
authentically the norms of morality to be followed in this matter, it belongs
to the laity, without waiting passively for orders and directives, to take the
initiatives freely and to infuse a Christian spirit into the mentality, customs,
laws and structures of the community in which they live".    (#48)
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2. Pastoral Letters - are a means of the local Bishop guiding, exhorting and giving focus and vision
to his diocese and its faithful.

It flows from his threefold areas of Episcopal Ordination; to sanctify, catechize and govern the
diocese to which he is assigned by the Holy See. These letters draw from the earliest Church letters of
the apostles to the communities that they founded, and continued to shepherd, as they went about
evangelizing and spreading the good news of Jesus Christ. While the modern Pastoral Letters of
Bishops are the means of providing some direct guidance and governance to the faithful of a diocese.
More than any single homily or letter or directive of a Bishop, a Pastoral Letter invites the clergy,
consecrated religious and laity of the diocese to give prayerful and careful consideration to the
content of the letter.

Study Guides

1. What are the norms of morality?

2. Why is it important to know how Jesus lived a life that is always attuned to the Father?
3. What are Jesus’ ethical teachings and their influence to the life of those who profess Christ and
his/her Saviour and Lord?
4. What are the moral standards of human person?
5. What are the moral standards of Jesus?
6. Reflect and explain the characteristics of the ethical teachings of Jesus?
7. Jesus as a person, how did he concretize morality?
8. What is the mission of Jesus? Explain?
9. How the Church did realized the ethical teachings of Jesus Christ?
10. Why is it necessary to learn Jesus as the objective norm of morality?

Comprehensive Test

Modified True or False: Write the word true is the statement is correct and if it is false, correct the
underlined word or phrase and write on the blank provided before the
number.

1. Total Salvation refers to the salvation of all evils.

2. For Christians, morality is one who has known our deepest pain and joy.
3. The Prophets are the highest objective norms of morality for all Christians.
4. Subjective Norm means the moral standards that come from the outside of the person.
5. The ethical teachings of Jesus is people-centered.
6. The heart of the law of Jesus is joy, hope, peace.
7. Social Encyclicals are exhortations coming from a Diocesan Bishop.
8. Pope Leo XIII wrote his first encyclical called Quadragessimo Anno.
9. Papal Encyclicals are those that are authored by the Pope.
10. Mater et Magistra is an encyclical that means “on the working class”.

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