1949 Called to beatitude but wounded by sin, a man
stands in need of salvation from God. Divine help comes to him in Christ
through the law that guides him and the grace that sustains him:
Work out your own salvation with fear and trembling;
for God is at work in you, both to will and to work for his good pleasure.1 (Phil 2:12-13. )
ARTICLE 1 THE MORAL LAW
1950 The moral law is the work of divine Wisdom. Its
biblical meaning can be defined as fatherly instruction, God's pedagogy. It
prescribes for man the ways, the rules of conduct that lead to the promised
beatitude; it proscribes the ways of evil which turn him away from God and his
love. It is at once firm in its precepts and, in its promises, worthy of love.
1951 Law is a rule of conduct enacted by competent
authority for the sake of the common good. the moral law presupposes the
rational order, established among creatures for their good and to serve their
final end, by the power, wisdom, and goodness of the Creator. All law finds its
first and ultimate truth in the eternal law. Law is declared and established by
reason as a participation in the providence of the living God, Creator, and
Redeemer of all. "Such an ordinance of the reason is what one calls
law."2
Alone among all animate beings, man can boast of
having been counted worthy to receive a law from God: as an animal endowed with the reason, capable of understanding and discernment, he is to govern his conduct
by using his freedom and reason, in obedience to the One who has entrusted
everything to him.3
1952 There are different expressions of the moral
law, all of them interrelated: eternal law - the source, in God, of all law;
natural law; revealed law, comprising the Old Law and the New Law, or Law of
the Gospel; finally, civil and ecclesiastical laws.
1953 The moral law finds its fullness and its unity
in Christ. Jesus Christ is in person the way of perfection. He is the end of
the law, for only he teaches and bestows the justice of God: "For Christ
is the end of the law, that everyone who has faith may be justified."4
I. The Natural Moral Law
1954 Man participates in the wisdom and goodness of
the Creator who gives him mastery over his acts and the ability to govern
himself with a view to the true and the good.
The natural law expresses the original moral sense
which enables man to discern by reason the good and the evil, the truth and the
lie:
The natural law is written and engraved in the soul
of each and every man, because it is human reason ordaining him to do good and
forbidding him to sin . . . But this command of human reason would not have the
force of law if it were not the voice and interpreter of a higher reason to
which our spirit and our freedom must be submitted.5
1955 The "divine and natural" law 6 ( GS 89 # 1.) shows
man the way to follow so as to practice the good and attain his end. the
natural law states the first and essential precepts which govern the moral
life. It hinges upon the desire for God and submission to him, who is the
source and judge of all that is good, as well as upon the sense that the other
is one's equal. Its principal precepts are expressed in the Decalogue. This law
is called "natural," not in reference to the nature of irrational
beings, but because the reason which decrees it properly belongs to human nature:
Where then are these rules written, if not in the
book of that light we call the truth? In it is written every just law; from it
the law passes into the heart of the man who does justice, not that it migrates
into it, but that it places its imprint on it, like a seal on a ring that
passes onto wax, without leaving the ring.7
The natural law is nothing other than the light of
understanding placed in us by God; through it we know what we must do and what
we must avoid. God has given this light or law at the creation.8
1956 The natural law, present in the heart of each
man and established by reason, is universal in its precepts and its authority
extends to all men. It expresses the dignity of the person and determines the
basis for his fundamental rights and duties:
For there is a true law: right reason. It is in
conformity with nature, is diffused among all men, and is immutable and
eternal; its orders summon to duty; its prohibitions turn away from the offense
.... To replace it with a contrary law is a sacrilege; failure to apply even
one of its provisions is forbidden; no one can abrogate it entirely.9
1957 Application of the natural law varies greatly;
it can demand reflection that takes account of various conditions of life
according to places, times, and circumstances. Nevertheless, in the diversity
of cultures, the natural law remains as a rule that binds men among themselves
and imposes on them, beyond the inevitable differences, common principles.
1958 The natural law is immutable and permanent
throughout the variations of history;10 (Cf. GS 10. ) it subsists under the flux of ideas and
customs and supports their progress. the rules that express it remain
substantially valid. Even when it is rejected in its very principles, it cannot
be destroyed or removed from the heart of man. It always rises again in the
life of individuals and societies:
Theft is surely punished by your law, O Lord, and by
the law that is written in the human heart, the law that iniquity itself does
not efface.11 (St. Augustine, Conf. 2, 4, 9: PL 32, 678.)
1959 The natural law, the Creator's very good work, provides a solid foundation on which man can build the structure of moral rules to guide his choices. It also provides an indispensable moral foundation for building the human community. Finally, it provides the necessary basis for the civil law with which it is connected, whether by a reflection that draws conclusions from its principles, or by additions of a positive and juridical nature.
1960 The precepts of natural law are not perceived
by everyone clearly and immediately. In the present situation, sinful man needs
grace and revelation so moral and religious truths may be known "by
everyone with facility, with firm certainty and with no admixture of
error."12 (Pius XII, Humani generis: DS 3876; cf. Dei Filius 2: DS 3005. ) The natural law provides revealed law and grace with a
foundation prepared by God and in accordance with the work of the Spirit.
II. The Old Law
1961 God, our Creator, and Redeemer chose Israel for
himself to be his people and revealed his Law to them, thus preparing for the
coming of Christ. the Law of Moses expresses many truths naturally accessible
to reason. These are stated and authenticated within the covenant of salvation.
1962 The Old Law is the first stage of revealed Law.
Its moral prescriptions are summed up in the Ten Commandments. the precepts of
the Decalogue lay the foundations for the vocation of man fashioned in the
image of God; they prohibit what is contrary to the love of God and neighbor
and prescribe what is essential to it. the Decalogue is a light offered to the
conscience of every man to make God's call and ways known to him and to protect
him against evil:
God wrote on the tables of the Law what men did not
read in their hearts.13
1963 According to Christian tradition, the Law is
holy, spiritual, and good,14 ( Cf. ⇒ Rom 7:12, ⇒ 14, ⇒ 16.) yet still imperfect. Like a tutor15 (Cf. ⇒ Gal 3:24. ) it shows what
must be done, but does not of itself give the strength, the grace of the
Spirit, to fulfill it. Because of sin, which it cannot remove, it remains a law
of bondage. According to St. Paul, its special function is to denounce and
disclose sin, which constitutes a "law of concupiscence" in the human
heart.16 (Cf. ⇒ Rom 7. ) However, the Law remains the first stage on the way to the kingdom. It
prepares and disposes of the chosen people and each Christian for conversion and
faith in the Savior God. It provides a teaching which endures forever, like
the Word of God.
1964 The Old Law is a preparation for the Gospel.
"The Law is a pedagogy and a prophecy of things to come."17 (St. Irenaeus, Adv. haeres. 4, 15, 1: PG 7/1, 1012. ) It
prophesies and presages the work of liberation from sin which will be fulfilled
in Christ: it provides the New Testament with images, "types," and
symbols for expressing life according to the Spirit. Finally, the Law is
completed by the teaching of the sapiential books and the prophets which set
its course toward the New Covenant and the Kingdom of heaven.
There were . . . under the regimen of the Old
Covenant, people who possessed the charity and grace of the Holy Spirit and
longed above all for the spiritual and eternal promises by which they were
associated with the New Law. Conversely, there exist carnal men under the New
Covenant still distanced from the perfection of the New Law: the fear of punishment
and certain temporal promises have been necessary, even under the New Covenant,
to incite them to virtuous works. In any case, even though the Old Law
prescribed charity, it did not give the Holy Spirit, through whom "God's
charity has been poured into our hearts."18
III. The New Law or the Law of the Gospel
1965 The New Law or the Law of the Gospel is the
perfection here on earth of the divine law, natural and revealed. It is the
work of Christ and is expressed particularly in the Sermon on the Mount. It is
also the work of the Holy Spirit and through him, it becomes the interior law of
charity: "I will establish a New Covenant with the house of Israel. . . .
I will put my laws into their hands, and write them on their hearts, and I will
be their God, and they shall be my people."19
1966 The New Law is the grace of the Holy Spirit
given to the faithful through faith in Christ. It works through charity; it
uses the Sermon on the Mount to teach us what must be done and makes use of the
sacraments to give us the grace to do it:
If anyone should meditate with devotion and
perspicacity on the sermon our Lord gave on the mount, as we read in the Gospel
of Saint Matthew, he will doubtless find there . . . the perfect way of the
Christian life... This sermon contains ... all the precepts needed to shape
one's life.20
1967 The Law of the Gospel "fulfills,"
refines, surpasses, and leads the Old Law to its perfection.21 (Cf. ⇒ Mt 5:17-19. ) In the
Beatitudes, the New Law fulfills the divine promises by elevating and orienting
them toward the "kingdom of heaven." It is addressed to those open to
accepting this new hope with faith - the poor, the humble, the afflicted, the
pure of heart, those persecuted on account of Christ and so marks out the surprising
ways of the Kingdom.
1968 The Law of the Gospel fulfills the commandments
of the Law. the Lord's Sermon on the Mount, far from abolishing or devaluing
the moral prescriptions of the Old Law, releases their hidden potential and has
new demands arise from them: it reveals their entire divine and human truth. It
does not add new external precepts, but proceeds to reform the heart, the root
of human acts, where man chooses between the pure and the impure,22 (Cf. ⇒ Mt 15:18-19.) where
faith, hope, and charity are formed and with them the other virtues. the Gospel
thus brings the Law to its fullness through imitation of the perfection of the
heavenly Father, through the forgiveness of enemies and prayer for persecutors, in
emulation of the divine generosity.23
1969 The New Law practices the acts of religion:
almsgiving, prayer, and fasting, directing them to the "Father who sees in
secret," in contrast with the desire to "be seen by men."24 ( Cf. ⇒ Mt 6:1-6; ⇒ 16-18.) Its
prayer is the Our Father.25 ( Cf. ⇒ Mt 6:9-13; ⇒ Lk 11:2-4.)
1970 The Law of the Gospel requires us to make the
decisive choice between "the two ways" and to put into practice the
words of the Lord.26 ( Cf. ⇒ Mt 7:13-14,21-27.) It is summed up in the Golden Rule, "Whatever you
wish that men would do to you, do so to them; this is the law and the
prophets."27
The entire Law of the Gospel is contained in the "new commandment" of Jesus, to love one another as he has loved us.28
1971 To the Lord's Sermon on the Mount it is fitting
to add the moral catechesis of the apostolic teachings, such as Romans 12-15, 1
Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc. This doctrine hands on
the Lord's teaching with the authority of the apostles, particularly in the
presentation of the virtues that flow from faith in Christ and are animated by
charity, the principal gift of the Holy Spirit. "Let charity be genuine...
Love one another with brotherly affection... Rejoice in your hope, be patient
in tribulation, be constant in prayer. Contribute to the needs of the saints,
practice hospitality."29 (Rom 12:9-13. ) This catechesis also teaches us to deal with
cases of conscience in the light of our relationship to Christ and to the
Church.30
1972 The New Law is called a law of love because of it
makes us act out of the love infused by the Holy Spirit, rather than from fear;
a law of grace, because it confers the strength of grace to act, by means of
faith and the sacraments; a law of freedom, because it sets us free from the
ritual and juridical observances of the Old Law inclines us to act
spontaneously by the prompting of charity and, finally, lets us pass from the
condition of a servant who "does not know what his master is doing" to
that of a friend of Christ - "For all that I have heard from my Father I
have made known to you" - or even to the status of son and heir.31
1973 Besides its precepts, the New Law also includes
the evangelical counsels. the traditional distinction between God's commandments
and the evangelical counsels is drawn in relation to charity, the perfection of
Christian life. the precepts are intended to remove whatever is incompatible
with charity. the aim of the counsels is to remove whatever might hinder the
development of charity, even if it is not contrary to it.32
1974 The evangelical counsels manifest the living the fullness of charity, which is never satisfied with not giving more. They attest
its vitality and call forth our spiritual readiness. the perfection of the New
Law consists essentially in the precepts of love of God and neighbor. the
counsels point out the more direct ways, the readier means, and are to be
practiced in keeping with the vocation of each:
(God) does not want each person to keep all the
counsels, but only those appropriate to the diversity of persons, times,
opportunities, and strengths, as a charity, requires; for it is a charity, as queen
of all virtues, all commandments, all counsels, and, in short, of all laws and
all Christian actions that give to all of them their rank, order, time, and
value.33
IN BRIEF
1975 According to Scripture the Law is a fatherly
instruction by God which prescribes for man the ways that lead to the promised
beatitude, and proscribes the ways of evil.
1976 "Law is an ordinance of reason for the common good, promulgated by the one who is in charge of the community"
(St. Thomas Aquinas, STh I-II, 90, 4).
1977 Christ is the end of the law (cf ⇒ Rom 10:4); only he
teaches and bestows the justice of God.
1978 The natural law is a participation in God's
wisdom and goodness by man formed in the image of his Creator. It expresses the
dignity of the human person and forms the basis of his fundamental rights and
duties.
1979 The natural law is immutable, permanent
throughout history. the rules that express it remain substantially valid. It is
a necessary foundation for the erection of moral rules and civil law.
1980 The Old Law is the first stage of revealed law.
Its moral prescriptions are summed up in the Ten Commandments.
1981 The Law of Moses contains many truths naturally
accessible to reason. God has revealed them because men did not read them in
their hearts.
1982 The Old Law is a preparation for the Gospel.
1983 The New Law is the grace of the Holy Spirit
received by faith in Christ, operating through charity. It finds expression
above all in the Lord's Sermon on the Mount and uses the sacraments to
communicate grace to us.
1984 The Law of the Gospel fulfills and surpasses
the Old Law and brings it to perfection: its promises, through the Beatitudes
of the Kingdom of heaven; its commandments, by reforming the heart, the root of
human acts.
1985 The New Law is a law of love, a law of grace, a
law of freedom.
1986 Besides its precepts the New Law includes the
evangelical counsels. "The Church's holiness is fostered in a special way
by the manifold counsels which the Lord proposes to his disciples in the
Gospel" (LG 42 # 2).
GO TO:
SECTION ONE MAN'S VOCATION IN THE SPIRIT
CHAPTER THREE GOD'S SALVATION: LAW AND GRACE
PART THREE LIFE IN CHRIST
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