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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It must be acknowledged that underlying this work of rethinking there are certain positive concerns which to a great extent belong to the best tradition of Catholic thought.

Veritatis Splendor (6 August ) | John Paul II

I address myself to you, Venerable Veritattis in the Episcopate, who share with me the responsibility of safeguarding “sound teaching” 2 Tim 4: The question which the rich young man puts to Jesus of Nazareth is one which rises from the depths of his heart. And thus to imitate the Son, “the image of the invisible God” Col 1: A distinction thus comes to be introduced between the fundamental option and deliberate choices of a concrete kind of vsritatis.

This is seen in their Letters, which contain the interpretation, made under the guidance of the Holy Spirit, of the Lord’s precepts as they are to geritatis lived in different cultural circumstances cf. On the other hand, the Apostle also warns Christians: The word “as” requires imitation of Jesus and of his love, of which the washing of feet is a sign: It must certainly be admitted that man always exists in a particular culture, but it must also be admitted that man is not exhaustively defined by that same culture.

The reason is this: The teaching of the Council emphasizes, on the one hand, the role of human reason in discovering and applying the moral law: In the Decalogue one finds, as an introduction to the various commandments, the basic clause: By forbidding man to “eat of the tree of the knowledge of good and evil”, God makes it clear that man does not originally possess such “knowledge” as something properly his own, but only participates in it by the light of natural reason and of Divine Revelation, which manifest to him the requirements and the promptings of eternal wisdom.

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.

This ultimately means making freedom selfdefining and a phenomenon creative of itself and its values.

In no way could God be considered the Author of this law, except in the sense that human reason exercises its autonomy in setting down laws by virtue of a primordial and total mandate given to man by God.


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Is it possible to obey God and thus love God and neighbour, without respecting these commandments in all circumstances? In the morality of the commandments the fact that the people of Israel belongs to the Lord is made evident, because God alone is the One who is good.

In the Gospel of Luke, Jesus makes even clearer the meaning of this perfection: Other moralists, however, in their concern to stress the importance of values, remain sensitive to the dignity of freedom, but they frequently conceive of freedom as somehow in opposition to or in conflict with material and biological nature, over which it must progressively assert itself.

The natural law thus understood does not allow for any division between freedom and nature. The Sermon on the Mount begins with the proclamation of the Beatitudes, but also refers to the commandments cf. Jesus asks us to follow him and to imitate him along the path of love, a love which gives itself completely to the brethren out of love for God: Conscience, as the judgment of an act, is not exempt from the possibility of error.

Once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes.

e-libro en linea: Carta Encíclica «Veritatis splendor», del Papa San Juan Pablo II

He becomes capable of this love only by virtue of a gift received. Indeed, the New Law is not content to say what must be done, but also gives the power to “do what is true” cf. He is the shepherd who leads his sheep and feeds them cf.

More radically, it involves holding fast to the very person of Jesus, partaking of his life and his destiny, sharing in his free and loving obedience to the will of the Father.

And in reply to the question he says: In fact, human freedom dnciclica its authentic and complete fulfilment precisely in the acceptance of ehciclica law. In the same way that there is an Old Testament, but all truth is in the New Testament, so it is for the Law: They speak of splendlr “fundamental freedom”, deeper than ebciclica different from freedom of choice, which needs to be considered if human actions are to be correctly understood and evaluated.

The young man senses that there is a connection between moral good and the fulfilment of his own destiny. One can “abide” in love only by keeping splenror commandments, as Jesus states: And this is precisely the case when an act of faith — in the sense of a fundamental option — becomes separated from the choice of particular acts, as in the tendencies mentioned above.


Saint John Chrysostom likewise observed that the New Law was promulgated at the descent of the Holy Spirit from heaven on the day of Pentecost, and that the Apostles “did not come down from the mountain carrying, like Moses, tablets of stone in their hands; but they came down carrying the Holy Spirit in their hearts Because ‘I see in my members another law at war with the law of my reason’ Called to salvation through faith in Jesus Christ, “the true light that enlightens everyone” Jn 1: In some authors this division tends to become a separation, when they expressly limit moral “good” and “evil” to the transcendental dimension proper to the fundamental option, and describe as “right” or “wrong” the choices of particular “innerworldly” kinds of behaviour: In veritati to the encouragement of the Second Vatican Council, 60 there has been a desire to foster dialogue with modern culture, emphasizing the rational — and thus universally understandable and communicable — enciclicx of moral norms belonging to the sphere of the natural moral law.

Your knowledge has become too wonderful for me cf. The Beatitudes are not specifically concerned with certain particular rules of behaviour.

Assisted by the Holy Spirit who leads her into all the truth cf.

Carta enciclica veritatis Splendor: el Splendor de la verdad – Papa Juan Pablo II – Google Books

In particular, the question is asked: Her charge is to announce and teach authentically that truth which is Christ, and at the same time with her authority to declare and confirm the principles of the moral order which derive from human nature itself “.

It thus needs to be stated that the so-called fundamental option, to the extent that it is distinct from a generic intention and enciclic one not yet determined in such a way that freedom is obligated, is always brought into play through conscious and free decisions. This is evident from his conversation with the teacher of the Law, who asked him a question very much like the one asked by the young man.

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 encicliva is true and good, and conscience gradually becomes almost blind from being accustomed to sin”. If God is ignored the creature itself is impoverished”. How do I distinguish good from evil?