Made in the Image of God
The most basic principle of the Christian moral life is the awareness that every person bears the dignity of being made in the image of God. He has given us an immortal soul and through the gifts of intelligence and reason enables us to understand the order of things established in his creation. God has also given us a free will to seek and love what is true, good, and beautiful. Sadly, because of the Fall, we also suffer the impact of Original Sin, which darkens our minds, weakens our wills, and inclines us to sin. Baptism delivers us from Original Sin but not from its effects””especially the inclination to sin, concupiscence. Within us, then, is both the powerful surge toward the good because we are made in the image of God, and the darker impulses toward evil because of the effects of Original Sin.
But we should always remember that Christ’s dying and rising offers us new life in the Spirit, whose saving grace delivers us from sin and heals sin’s damage within us. Thus we speak of the value, dignity, and goal of human life, even with its imperfections and struggles. Human life, as a profound unity of physical and spiritual dimensions, is sacred. It is distinct from all other forms of life, since it alone is imprinted with the very image of its Creator.
The Responsible Practice of Freedom
The second element of life in Christ is the responsible practice of freedom. Without freedom, we cannot speak meaningfully about morality or moral responsibility. Human freedom is more than a capacity to choose between this and that. It is the God-given power to become who he created us to be and so to share eternal union with him. This happens when we consistently choose ways that are in harmony with God’s plan. Christian morality and God’s law are not arbitrary, but specifically given to us for our happiness. God gave us intelligence and the capacity to act freely. Ultimately, human freedom lies in our free decision to say “yes” to God. In contrast, many people today understand human freedom merely as the ability to make a choice, with no objective norm or good as the goal.
The Understanding of Moral Acts
Another important foundation of Christian morality is the understanding of moral acts. Every moral act consists of three elements: the objective act (what we do), the subjective goal or intention (why we do the act), and the concrete situation or circumstances in which we perform the act (where, when, how, with whom, the consequences, etc.).
For an individual act to be morally good, the object, or what we are doing, must be objectively good. Some acts, apart from the intention or reason for doing them, are always wrong because they go against a fundamental or basic human good that ought never to be compromised. Direct killing of the innocent, torture, and rape are examples of acts that are always wrong. Such acts are referred to as intrinsically evil acts, meaning that they are wrong in themselves, apart from the reason they are done or the circumstances surrounding them.
The goal, end, or intention is the part of the moral act that lies within the person. For this reason, we say that the intention is the subjective element of the moral act. For an act to be morally good, one’s intention must be good. If we are motivated to do something by a bad intention””even something that is objectively good””our action is morally evil. It must also be recognized that a good intention cannot make a bad action (something intrinsically evil) good. We can never do something wrong or evil in order to bring about a good. This is the meaning of the saying, “the end does not justify the means” (Catechism of the Catholic Church, nos. 1749-1761).
The Reality of Sin and Trust in God’s Mercy
We cannot speak about life in Christ or the moral life without acknowledging the reality of sin, our own sinfulness, and our need for God’s mercy. When the existence of sin is denied it can result in spiritual and psychological damage because it is ultimately a denial of the truth about ourselves. Admitting the reality of sin helps us to be truthful and opens us to the healing that comes from Christ’s redemptive act.
The Formation of Conscience
The formation of a good conscience is another fundamental element of Christian moral teaching. “œConscience is a judgment of reason by which the human person recognizes the moral quality of a concrete act” (Catechism of the Catholic Church, no.1796). “œMan has in his heart a law inscribed by God. . . . His conscience is man”™s most secret core, and his sanctuary (GS, no. 16).
Conscience represents both the more general ability we have as human beings to know what is good and right and the concrete judgments we make in particular situations concerning what we should do or about what we have already done. Moral choices confront us with the decision to follow or depart from reason and the divine law. A good conscience makes judgments that conform to reason and the good that is willed by the Wisdom of God. A good conscience requires lifelong formation. Each baptized follower of Christ is obliged to form his or her conscience according to objective moral standards. The Word of God is a principal tool in the formation of conscience when it is assimilated by study, prayer, and practice. The prudent advice and good example of others support and enlighten our conscience. The authoritative teaching of the Church is an essential element in our conscience formation. Finally, the gifts of the Holy Spirit, combined with regular examination of our conscience, will help us develop a morally sensitive conscience.
The Excellence of Virtues
The Christian moral life is one that seeks to cultivate and practice virtue. “œA virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself” (Catechism of the Catholic Church, no. 1803). An effective moral life demands the practice of both human and theological virtues.
Human virtues form the soul with the habits of mind and will that support moral behavior, control passions, and avoid sin. Virtues guide our conduct according to the dictates of faith and reason, leading us toward freedom based on self-control and toward joy in living a good moral life. Compassion, responsibility, a sense of duty, self-discipline and restraint, honesty, loyalty, friendship, courage, and persistence are examples of desirable virtues for sustaining a moral life. Historically, we group the human virtues around what are called the Cardinal Virtues. This term comes from the Latin word cardo meaning “œhinge.” All the virtues are related to or hinged to one of the Cardinal Virtues. The four Cardinal Virtues are prudence, justice, fortitude, and temperance.
There are a number of ways in which we acquire human virtues. They are acquired by frequent repetition of virtuous acts that establish a pattern of virtuous behavior. There is a reciprocal relationship between virtue and acts because virtue, as an internal reality, disposes us to act externally in morally good ways. Yet it is through doing good acts in the concrete that the virtue within us is strengthened and grows.
The human virtues are also acquired through seeing them in the good example of others and through education in their value and methods to acquire them. Stories that inspire us to want such virtues help contribute to their growth within us. They are gained by a strong will to achieve such ideals. In addition, God”™s grace is offered to us to purify and strengthen our human virtues, for our growth in virtue can be hampered by the reality of sin. Especially through prayer and the Sacraments, we open ourselves to the gifts of the Holy Spirit and God”™s grace as another way in which we grow in virtue.
The Theological Virtues of faith, hope, and charity (love) are those virtues that relate directly to God. These are not acquired through human effort but, beginning with Baptism, they are infused within us as gifts from God. They dispose us to live in relationship with the Holy Trinity. Faith, hope, and charity influence human virtues by increasing their stability and strength for our lives.
Each of the Ten Commandments forbids certain sins, but each also points to virtues that will help us avoid such sins. Virtues such as generosity, poverty of spirit, gentleness, purity of heart, temperance, and fortitude assist us in overcoming and avoiding what are called the seven deadly or Capital Sins””pride, avarice or greed, envy, anger, lust, gluttony, and sloth or laziness””which are those sins that engender other sins and vices.
Love, Rules and Grace
Our culture frequently exalts individual autonomy against community and tradition. This can lead to a suspicion of rules and norms that come from a tradition. This can also be a cause of a healthy criticism of a legalism that can arise from concentrating on rules and norms.
Advocates of Christian morality can sometimes lapse into a legalism that leads to an unproductive moralizing. There is no doubt that love has to be the essential foundation of the moral life. But just as essential in this earthly realm are rules and laws that show how love may be applied in real life. In heaven, love alone will suffice. In this world, we need moral guidance from the Commandments, the Sermon on the Mount, the Precepts of the Church and other rules to see how love works.
Love alone, set adrift from moral direction, can easily descend into sentimentality that puts us at the mercy of our feelings. Popular entertainment romanticizes love and tends to omit the difficult demands of the moral order.
In our permissive culture, love is sometimes so romanticized that it is separated from sacrifice. Because of this, tough moral choices cannot be faced. The absence of sacrificial love dooms the possibility of an authentic moral life.
Scripturally and theologically, the Christian moral life begins with a loving relationship with God, a covenant love made possible by the sacrifice of Christ. The Commandments and other moral rules are given to us as ways of protecting the values that foster love of God and others. They provide us with ways to express love, sometimes by forbidding whatever contradicts love.
The moral life requires grace. The Catechism speaks of this in terms of life in Christ and the inner presence of the Holy Spirit, actively enlightening our moral compass and supplying the spiritual strength to do the right thing. The grace that comes to us from Christ in the Spirit is as essential as love and rules and, in fact, makes love and keeping the rules possible.
—excerpted from the United States Catholic Catechism for Adults