Carrie Rushman

5 January 2000

Religion III

Mr. Rodriguez

Veritatis Splendor

In the past few decades, controversial movements have arisen among some moral theologians. As with any new idea, the Church analyzed them and decided a response was needed. "Veritatis Splendor" was that response. In 1993, Pope John Paul II released "Veritatis Splendor" to the Catholic bishops to help them answer "certain fundamental questions of the Church's moral teaching" the new theories prompted. As is the case with any pivotal document issued by the Pope, there were those who condemned it and those who praised it. Naturally, the theologians that supported the new theories were among those unhappy with it.

First, however, it is best to summarize what the encyclical actually said. John Paul opens with a very brief explanation of why it is we need the Church's help in the first place. As people, as the marred image of God, we continually seek the meaning of life, the "splendor of truth," which is fully revealed in Jesus Christ ("Veritatis Splendor" 1-3). It is the Church's responsibility to "examine the signs of the times and interpret them in the light of the Gospel, so that she can offer in a manner appropriate to each generation replies to the continual human questionings on the meaning of this life and the life to come and on how they are related" ("Veritatis Splendor" 2). John Paul then makes clear his reason for writing. "I came to the decision...to write an encyclical with the aim of treating 'more fully and more deeply the issues regarding the very foundations of moral theology,' foundations which are being undermined by certain present-day tendencies" ("Veritatis Splendor" 5). He is writing to remind the bishops of what the truth is, so that they in turn may do the same for their dioceses.

In Chapter One, John Paul takes the passage from Matthew 19 to explore the true path to perfection, to truth, to God. Contrary to popular beliefs, true freedom can only be achieved through following the commandments. There is no contradiction between freedom and the law. When the law is not followed, the person chooses to be a slave to sin, forfeiting his freedom. However, we cannot follow the commandments on our own. We need God's grace. Augustine says, "The law was given that grace might be sought; and grace was given that the law might be fulfilled" ("Veritatis Splendor" 23). In conclusion, John Paul recalls the mission of the apostles and links it with the mission of the Magisterium today, as the "descendants" of the first twelve ("Veritatis Splendor" 27). Only the Church's living Magisterium, whose authority is exercised in the name of Christ, has been given the task of authentically interpreting the word of God ("Veritatis Splendor" 27).

Chapter Two deals with many issues, but it is very much rooted in the "universality and immutability" of the natural law. It is very clear that the commandments apply to all peoples, all cultures, and all times. This ties in with the truth of intrinsic evils, those acts which are always evil, regardless of culture, intention, or situation. "If acts are intrinsically evil, a good intention or particular circumstances can diminish their evil, but they cannot remove it. ...In themselves they are not capable of being ordered to God and to the good of the person" ("Veritatis Splendor" 81). Augustine calls the justification of such sins based on good motives "absurd" ("Veritatis Splendor" 81). These statements directly refute proportionalist, relativist, and teleological theories, which hold that the object (good or bad) of an act depends upon the situation, culture, intention, or net outcome, and not on the nature of the act itself ("Veritatis Splendor" 79). Two theories that are very dominant in society today are that of the fundamental option and proportionalism.

Fundamental option believes that the individual is separated into two parts, two realms in which to make decisions. One, named his fundamental option, is concerned solely with his relationship with God. This would be the part of man that determines his orientation towards God, regardless of acts outside the realm of "faith." The other half would be composed of acts that are judged by "pre-moral" or "physical" results, concerning the relationship of the person with the rest of the world. The first half would be the only part that matters, being transcendent to the other. "Pre-moral" decisions would not have any impact on the person's overall object ("Veritatis Splendor" 65). This of course, is not accepted by the Church. Acts are not independent from faith. "Faith without works is dead" (James 2:26b).

Proportionalism states that there can be no intrinsically evil acts. For proportionalists, everything is based on a sort of scale system. If the "good" results of an act outweigh the "bad" results, then the act is permissible. If the "bad" results are dominant, then the act is bad. Proportionalism rejects the truth that certain acts or things are bad or good. They consider health, loss of material goods, life, and death pre-moral ("Veritatis Splendor" 75). "To take another's life is a sin not because life is under the exclusive dominion of God, but because it is contrary to right reason unless there is a question of a good of a higher order. It is licit to sacrifice a life for the good of the community" (May). Essentially, if the result profits a select group or individual, it is a "good" result. The theory rejects intrinsic evils, so there is no other guideline besides the supposed "overall good for the society." The Church teaches that this theory is not accurate. There are moral absolutes that cannot be changed by the world and its complications. To perform and evil act in full awareness of its nature is not excusable based on an anticipated greater good ("Veritatis Splendor" 78).

Chapter Three discusses the evangelical aspect of the Church today, stressing the newness of the truth ("Veritatis Splendor" 106-108). John Paul II also reminds the bishops of the witness of the martyrs, how their fidelity to the truth was more important than their lives ("Veritatis Splendor" 91). He also defines the duties of the moral theologian. "Moral Theologians, who have accepted the charge of teaching the Church's doctrine, thus have a grave duty to train the faithful...to be committed to the true good and to have confident recourse to God' grace" ("Veritatis Splendor" 113). He concludes with a short meditation on Mary as an example of human freedom.

There are, however, people who do not appreciate this encyclical. One such person is Paschal Baute, who calls himself a "pastoral psychologist." He is very dissatisfied because he feels the Magisterium is too proud, and very self-righteous. He says the Church, and especially John Paul II, is an "authority that cannot be challenged," a "tyranny." He recommends following the example of Job. "Job teaches us that it is for each person to negotiate the terms of submission to a higher authority and that when confronted with injustice, questioning is more righteous than accepting" (Baute). Baute has apparently forgotten that when Job questioned God, God was not very happy about it (Job 38-41). To an extent, Baute follows proportionalism. He says contraception is not a moral evil because it benefits third-world countries by controlling the birth rate. He says, too, that the "Catholic teaching on sexual love wrecks many marriages" (Baute). However, he gives no basis for this statement, nor does he defend his view that the Pope has no authority in matters of faith and morals.

Veritatis Splendor truly does present the wonderful truth about our selves. It tries to free the Church from the bondage of sin by guiding her towards God, the ultimate truth. In his truly pastoral ministry, Pope John Paul II wants to shepherd God's people to the straight path that will lead them to perfect freedom and love.

Works Cited

John Paul II. "Veritatis Splendor." Pauline Books & Media, 1993.

New American Bible: Saint Joseph Edition. Catholic Book Publishing Co., 1991.

Paschal Baute. "Veritatis Splendor: Sexuality, Justice, and Power."