VS 28-30 Pope John Paul II begins chapter two of his Encyclical Veritatis Splendor by reminding us that moral theology is a science as well as a theology. It is accessible to all people through reason, but its beginning and end is derived from God, the one who “alone is good”. He also states that moral theology does not change, but rather the method in which it is presented changes. John Paul II explains that one of the intentions of his encyclical is to draw attention to certain moral teachings that are at risk of being neglected. Foremost of these is Jesus’ response to the rich young man’s query, “what must I do to have eternal life?”. The Church along with the Magisterium are charged with the task of extending Christ’s response to all peoples
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Human freedom, therefore, is not unlimited, but instead it is fulfilled in our abidance of the law. There is no conflict between freedom and law, because human freedom is naturally unable to create truth. These concerns about freedom and law have led the Church to reorganize its approach to modern culture, without altering its beliefs. Some, though, have begun to counter Church doctrine by denying the part of Divine Revelation in moral theology, opting instead for a human originated ethical order. Therefore, it is necessary to clarify the relationship between human freedom and the moral law, lest we undermine the Church’s heritage with a false idea of …show more content…
Through this, we are called by God to “Fill the earth and subdue it” (Gen 1:28). With this autonomy given to every human comes the responsibility to treat or dominion with respect, and use it to glorify God. Along with the world, man is also entrusted with his own moral care. As we are called to shape our dominion over the world with our intelligence, we are also called to perform morally good acts which reinforce our likeness to God. Although we are called to discover and apply the moral law to ourselves, it has its origin and its source in God. Human freedom and the moral law do not impede each other, rather each finds fulfillment in the existence of the other. John Paul II returns to the tree of knowledge to further conclude that because God told Adam not to eat of the tree of knowledge, this is only made known to him through the light of Divine
Human freedom, therefore, is not unlimited, but instead it is fulfilled in our abidance of the law. There is no conflict between freedom and law, because human freedom is naturally unable to create truth. These concerns about freedom and law have led the Church to reorganize its approach to modern culture, without altering its beliefs. Some, though, have begun to counter Church doctrine by denying the part of Divine Revelation in moral theology, opting instead for a human originated ethical order. Therefore, it is necessary to clarify the relationship between human freedom and the moral law, lest we undermine the Church’s heritage with a false idea of …show more content…
Through this, we are called by God to “Fill the earth and subdue it” (Gen 1:28). With this autonomy given to every human comes the responsibility to treat or dominion with respect, and use it to glorify God. Along with the world, man is also entrusted with his own moral care. As we are called to shape our dominion over the world with our intelligence, we are also called to perform morally good acts which reinforce our likeness to God. Although we are called to discover and apply the moral law to ourselves, it has its origin and its source in God. Human freedom and the moral law do not impede each other, rather each finds fulfillment in the existence of the other. John Paul II returns to the tree of knowledge to further conclude that because God told Adam not to eat of the tree of knowledge, this is only made known to him through the light of Divine