Prayer for the Study

Ineffable Creator, from the treasures of Your wisdom, You have established the hierarchies of angels, arraying them in marvelous order above the fiery heavens, and have marshaled the regions of the universe with such artful skill. You are proclaimed the true font of light and wisdom, and the primal origin raised high beyond all things. Pour forth a ray of Your brightness into the darkened places of our minds; disperse from our souls the twofold darkness into which we were born: sin and ignorance.

As we embark on this journey to understand morality as an integral part of Your love story, rather than a demand from an angry God, enlighten our hearts and minds. Help us to see Your call to holiness as an invitation to a deeper relationship with You, rooted in love and compassion. Guide those who have felt judged, hurt, or misunderstood by the Church’s teachings to find healing and clarity in Your true message of love.

O most high and gracious God, cast Your light into the darkness of our hearts and give us right faith, firm hope, and perfect charity with wisdom and perception. You make eloquent the tongues of little children. Refine our speech and pour forth upon our lips the goodness of Your blessing. Grant to us keenness of mind, capacity to remember, skill in learning, subtlety to interpret, and eloquence in speech, that we may know and proclaim Your Truth alone.

May You guide the beginning of our study, direct its progress, and bring it to completion. Help us to grasp the essence of Catholic moral thought, recognizing it as a call to love and holiness rather than a set of rigid expectations. Illuminate the Biblical and magisterial invitations to morality, so we may understand them as expressions of Your boundless love for us, that we may reflect it always and everywhere. May You who are our one True Lover be also our One True Love.

You who are true God and true Man, Who live and reign, world without end.

Amen.

Study Details

Intent

This study is intended to lay the groundwork for where Catholic moral thought comes from and to help those who have felt judged, hurt or abused by those who have misunderstood the Church's call to holiness and what is expected of us. This study should help anyone remotely interested understand that what God asks as an invitation and not so much a mandate, a call, and not an expectation. and what role it has in the Christian life. I am doing it this way because I want you to see what God asks as an invitation and not so much a mandate, a call, and not an expectation. This study should also clarify and summarize Biblical and magisterial invitations to morality. Each session is designed to build upon the previous one, integrating Biblical references, Magisterial teachings, and Catechism insights to provide a comprehensive understanding of Catholic moral thought and its application to salvation.

Recommended Contexts for Study

1. Group - generally the best option, especially for good and honest discussion about the material

2. One-on-one - a discipleship setting can be especially helpful for this to encourage more vulnerable discussion

3. Individually - this is also an option for this study

Method

1. This study aims to introduce the premises for Catholic moral philosophy.

2. Provide a summary of the Church's moral teaching as accurately as possible in goodness and beauty.

Materials Recommended for Participants (especially if not using Website)

1. Bible

2. Catechism of the Catholic Church

3. Theology of the Body Audiences

4. Pope John Paul II, Christifideles Laici (Available in sessions on-site and at length in our Magisterial Log, used once)

5. Pope Benedict XVI, Deus Caritas Est (Available in sessions on-site and at length in our Magisterial Log, used once)

Questions to be Answered

(Found at study end)

Outline

Session 1: Argument for Moral Thought - Moral thought is foundational in faith in Christ, integrating psychological significance, and spiritual growth. Morality is not merely as a set of rules but as God’s invitation to thrive not only survive (CCC 1706-1715; Matt 11:28-30; John 15:16).

Session 2: Understanding Human Sinfulness - Humanity's susceptibility to sin stems from original sin and its nature. Sin affects individuals and creation, revealing its profound impact beyond mere moral failings (Gen 3:6; Rom 5:12-19; CCC 1849-1869).

Session 3: Called to Love & Communion - Sin is more than an abstract offense; it is a direct act against God's creation. We are made for communion and love, which shapes our moral behavior and understanding (CCC 1849-1851; 1 John 4; CCC 1878-1889).

Session 4: The Kerygma and the Economy of Love - The Kerygma, the proclamation of Christ's love and salvation, sets the context for understanding morality. The principle of losing one’s life for Christ illustrates the economy of love that defines Christian moral life (Acts 2:36-41; Mark 8:35; CCC 422-426; 2744-2745).

Session 5: The Beauty of a Moral Life - Living a moral life is inherently beautiful and reflective of Christian principles such as dignity and freedom. Christian morality encompasses fundamental principles that guide ethical behavior (CCC 1716-1724; CCC 1700-1709).

Session 6: The Catechism and the Moral Law - The Catechism provides a comprehensive overview of the moral law, addressing aspects such as human dignity, freedom, moral acts, passions, conscience, virtues, and sin (CCC 1700-1845).

Session 7: Interpreting the Commands of God - God’s commands encompass social justice, natural law, and the Church's role in guiding moral pursuits. Understanding these aspects helps in interpreting the moral law and the nature of salvation (Micah 6:8; Rom 2:14-15; John 3:16; CCC 1928-1960; 846-849). Proper worship of God is right and just, our duty, and salvation as found in the first two of the Ten Commandments/Decalogue.

Session 8: The Ten Commandments (Part 1) - An in-depth study of the Third through Sixth Commandments reveals their moral implications and significance in guiding ethical behavior (Ex 20:12-17; CCC 2196-2257).

Session 9: Theology of the Body - John Paul II’s Theology of the Body explores the role of the body in redeemed nature, emphasizing the ethos of bodily existence and its moral implications, revealing the major Biblical sources of Catholic Sexual Teaching (Theology of the Body, Audience 1-5; CCC 2331-2336).

Session 10: The Ten Commandments (Part 2) - The study of the Seventh through Tenth Commandments continues, focusing on their moral teachings and their relevance to Christian living (Ex 20:18-21; CCC 2258-2317).

Session 11: The Will of God - Understanding and aligning with God’s will involves discerning divine guidance in moral life. This session explores how to interpret and follow God’s will effectively (Matt 7:21; CCC 2826-2828).

Session 12: Virtues, Will of God, and Review- Virtues play a crucial role in discerning and living out God’s will. The study concludes with a review of how God’s call to holiness fosters a deeper relationship with Him (CCC 1803-1829; 2044-2046).

Key Term Glossary (Found in Basic Handout)

Abortion: The deliberate termination of a human pregnancy, considered a grave sin and a violation of the sanctity of life (CCC, 2271.  Thomas Aquinas, Summa theologiae, II-II, q. 64, a. 8, at New Advent, www.newadvent.org.; Exodus 20:13).

Absolute Moral Norms: Moral principles that are universally binding and apply in all situations without exception, based on objective truth. They are derived from natural law and divine revelation (CCC, 1956.  Thomas Aquinas, Summa theologiae, I-II, q. 94, a. 4, at New Advent, www.newadvent.org. ).

Abuse: The maltreatment of a person, causing physical, emotional, or psychological harm. Theologically, it is a grave sin against human dignity and the sanctity of the person (CCC, 2297. ; Thomas Aquinas, Summa theologiae, II-II, q. 25, a. 3, at New Advent, www.newadvent.org. ; Ephesians 6:4 ).

Actual Grace: Divine assistance given by God to help individuals perform good actions and make moral choices. It is the help from God to act in ways that lead to salvation (Catechism of the Catholic Church, 2nd ed. (Washington, DC: United States Catholic Conference, 2000), 2000. ; ST, I-II, q. 111, a. 1. ). The temporary divine assistance to perform a good act or resist sin (CCC, 2000; Summa Theologica I-II, Q. 111, Art. 2; John 15:5).

Actus Humanus: Human acts that are performed with deliberate intention and full knowledge, involving the exercise of free will. These acts are morally significant and are judged based on their moral object, intention, and circumstances (ST, I-II, q. 6, a. 1. ).

Almsgiving: The act of giving money or goods to the poor as an expression of charity and justice (CCC, 2447.; ST, II-II, q. 32, a. 1.; Matthew 6:2-4).

Asceticism: The practice of self-discipline and abstention from indulgence, often for religious reasons, to grow in virtue and holiness (CCC, 2015; Summa Theologica II-II, Q. 188, Art. 7; 1 Corinthians 9:27).

Atheism: The denial of the existence of God, often stemming from various philosophical, cultural, or personal reasons (CCC, 2123; Summa Theologica II-II, Q. 10, Art. 3; Psalm 14:1).

Axiology: The branch of philosophy dealing with values, including moral, aesthetic, and religious values. It studies the nature of values and their impact on human behavior (CCC, 1754; Summa Theologica I-II, Q. 57, Art. 1).

Beatitude: Supreme blessedness or happiness, the ultimate state of happiness with God (CCC, 1024; Summa Theologica I-II, Q. 3, Art. 8; Matthew 5:3-12).

Beatitudes: Specific teachings of Jesus in the Sermon on the Mount describing the attitudes and characteristics of those who are blessed in God's Kingdom (CCC, 1716; Summa Theologica I-II, Q. 69, Art. 1-4; Matthew 5:3-12).

Catechesis: Catechesis is the process of instructing and educating those who have already accepted the Christian faith, deepening their understanding of the teachings of the Church and helping them to live according to these teachings. It involves systematic instruction in the doctrines of the faith, the sacraments, moral teachings, and prayer, aiming to foster spiritual growth and mature Christian living (CCC, 5; Summa Theologica III, Q. 73, Art. 2; 2 Timothy 2:2).

Charity (Love): Love, or charity, is the efficient cause of the mutual, abiding, dialogical state of communion between persons, which is the final cause. This communion results from both parties willing the good of the other through vulnerability. The love of God serves as its force, energy, source, and matter. Peace is its precipitate, while goodness, truth, and beauty constitute its form. It is also the theological virtue by which we love God above all things for His own sake, and our neighbor as ourselves for the love of God (CCC, 1822; Summa Theologica II-II, Q. 23, Art. 1; 1 Corinthians 13:4-7).

Chastity: The successful integration of sexuality within the person, leading to the inner unity of body and soul in a person's sexual being (CCC, 2337; Summa Theologica II-II, Q. 151, Art. 1; 1 Corinthians 6:18-20).

Church's Mission: The Church’s mission encompasses evangelization, serving the poor, and promoting justice and peace. This mission is rooted in Christ’s command to make disciples and serve those in need (Matthew 28:19-20; CCC, 849-856; Evangelii Gaudium, 25).

Circumstance/Context: The conditions or facts attending an event and having some bearing on it, which can increase or diminish the moral goodness or evil of human actions (CCC, 1754; Summa Theologica I-II, Q. 18, Art. 3; Luke 12:48).

Civic Duty: The responsibilities of a citizen to contribute to the common good of society, such as obeying laws, paying taxes, and participating in the political process (CCC, 2239; Summa Theologica II-II, Q. 47, Art. 10; Romans 13:1-7).

Common Good: The sum total of social conditions that allow people, either as groups or individuals, to reach their fulfillment more fully and easily (CCC, 1906; Summa Theologica II-II, Q. 58, Art. 9; Gaudium et Spes, 26).

Communion: A profound fellowship with God and among believers, not limited to the sacrament of the Eucharist but encompassing the unity of the Church (CCC, 947; Summa Theologica III, Q. 80, Art. 4; 1 Corinthians 10:16).

Concupiscence: The inclination to sin, stemming from the disordered desires of the flesh and the effects of original sin (CCC, 2515; Summa Theologica I-II, Q. 82, Art. 3; James 1:14-15).

Conscience: The inner sense of right and wrong that guides an individual's decisions and actions, based on moral reasoning and personal values. It is a judgment of reason by which we recognize the moral quality of an act. It moves them to do good and avoid evil, functioning as a guide for moral conduct (CCC, 1776; Summa Theologica I-II, Q. 79, Art. 5, 13; Romans 2:15).

Contraception: The intentional prevention of conception through various means, considered morally wrong as it contradicts the openness to life inherent in the marital act (CCC, 2370; Summa Theologica II-II, Q. 154, Art. 1; Humanae Vitae).

Covenant: A solemn agreement between God and His people, often involving mutual commitments or guarantees (CCC, 56; Summa Theologica II-II, Q. 88, Art. 4; Genesis 9:9).

Covetousness: An excessive or inordinate desire for wealth or possessions, which can lead to sin and is contrary to the virtue of generosity (CCC, 2536; Summa Theologica II-II, Q. 118, Art. 1; Exodus 20:17).

Culpability: The degree to which a person is responsible for their actions, taking into account their knowledge, intention, and circumstances (CCC, 1735; Summa Theologica I-II, Q. 74, Art. 5; Luke 12:48).

Culture of Sin: A societal condition where sin is normalized, and moral values are corrupted, z to structures of sin (CCC, 1869; Summa Theologica I-II, Q. 73, Art. 8; 1 John 5:19).

Detraction: The unjust revealing of another's faults or sins to a third party without a valid reason, harming their reputation (CCC, 2477; Summa Theologica II-II, Q. 73, Art. 2; James 4:11).

Dignity of Work: Work is a reflection of human dignity and should be conducted in ways that respect and enhance that dignity. The Church teaches that labor is an expression of human creativity and a participation in God's ongoing work of creation (Genesis 2:15; CCC, 2427-2428; Laborem Exercens, 9).

Divine Law: The moral law as established by God, which guides human behavior and is revealed through Scripture and tradition. It includes the Old Law and the New Law (CCC, 1950; Summa Theologica I-II, Q. 91, Art. 2).

Double Effect: A moral principle allowing an action that has both a good and a bad effect, provided the bad effect is not intended and the good effect outweighs the harm. This principle helps in evaluating actions with complex outcomes (CCC, 1756; Summa Theologica I-II, Q. 18, Art. 2).

Drunkenness: The excessive consumption of alcohol, impairing reason and virtue, considered a grave sin when it leads to loss of self-control (CCC, 2290; Summa Theologica II-II, Q. 150, Art. 1; Ephesians 5:18).

Ecclesial Action: Ecclesial Action involves the Church’s active role in promoting spiritual growth and addressing societal issues. It aligns with the call for the Church to be a light to the nations and a witness to Christ’s teachings (Matthew 5:14-16; CCC, 2044; Lumen Gentium, 1).

Economic Institutions: Economic institutions should be oriented towards justice and the common good, ensuring that economic policies serve all members of society. This principle is supported by the call to protect the vulnerable and ensure fair economic practices (CCC, 2431-2432; Centesimus Annus, 35).

End: The final cause or ultimate purpose for which something is done, crucial in determining the morality of an action (CCC, 1751; Summa Theologica I-II, Q. 1, Art. 2; Romans 6:22).

Environmental Stewardship: This principle emphasizes the ethical responsibility to care for creation, reflecting God’s command to steward the earth (Genesis 2:15). The Church teaches that environmental protection is a moral imperative, aligning with Laudato Si’ on the care for our common home (CCC, 2415-2418; Laudato Si’, 2).

Eternal Law: God's overarching plan for the universe, reflecting His wisdom and governing all creation. It is the ultimate source of all laws and moral order (CCC, 1951; Summa Theologica I-II, Q. 93, Art. 1).

Euthanasia: The act of intentionally causing the death of a person to relieve suffering, considered a grave violation of the dignity of human life (CCC, 2277; Summa Theologica II-II, Q. 64, Art. 5; Exodus 20:13).

Evangelization: Evangelization is the mission of proclaiming the Gospel of Jesus Christ to those who have not yet heard it, aiming to convert individuals to faith and invite them into the community of believers. It involves sharing the message of salvation and the transformative power of the Gospel through word and deed, seeking to bring others into a personal relationship with Christ (CCC, 905; Summa Theologica III, Q. 9, Art. 3; Matthew 28:19-20).

Faith: The theological virtue by which we believe in God and all that He has revealed to us, and that Holy Church proposes for our belief, because He is truth itself (CCC, 1814; Summa Theologica II-II, Q. 4, Art. 1; Hebrews 11:1).

False Witness: The act of giving false testimony, especially in a legal setting, considered a serious violation of justice and charity (CCC, 2476; Summa Theologica II-II, Q. 70, Art. 1; Exodus 20:16).

Family/Domestic Church: The family as the smallest unit of the Church, where faith is first taught and practiced (CCC, 2204; Summa Theologica II-II, Q. 52, Art. 1; Ephesians 5:21-33).

Fasting: The practice of abstaining from food or drink for a period, often for spiritual growth and penance (CCC, 2043; Summa Theologica II-II, Q. 147, Art. 1; Matthew 6:16-18).

Fornication: Sexual intercourse between people not married to each other, considered a grave sin against chastity (CCC, 2353; Summa Theologica II-II, Q. 154, Art. 2; 1 Corinthians 6:18).

Fortitude: The moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good (CCC, 1808; Summa Theologica II-II, Q. 123, Art. 1; Joshua 1:9).

Full Knowledge: Complete awareness of the moral significance of an action, which is necessary for a sin to be mortal (CCC, 1859; Summa Theologica I-II, Q. 74, Art. 5; John 9:41).

Fundamental Option Theory: A theory suggesting that an individual's fundamental orientation toward good or evil determines the morality of their actions. It emphasizes a person's overall disposition rather than isolated actions (Summa Theologica I-II, Q. 12, Art. 4).

Gluttony: Excessive indulgence in food or drink, which is contrary to the virtue of temperance (CCC, 1866; Summa Theologica II-II, Q. 148, Art. 1; Proverbs 23:20-21).

Goodness of the Act: The assessment of an action based on its conformity to moral norms and its alignment with the objective moral order. This involves evaluating the moral object, intention, and circumstances of the act (CCC, 1755; Summa Theologica I-II, Q. 18, Art. 6).

Grace: The free and undeserved help that God gives us to respond to His call to become children of God, partakers of the divine nature and of eternal life (CCC, 1996; Summa Theologica I-II, Q. 110, Art. 1; Ephesians 2:8).

Grave Matter: Seriousness of the action involved, which is one of the conditions for mortal sin (CCC, 1858; Summa Theologica I-II, Q. 88, Art. 2; 1 John 5:16-17).

Greed: The inordinate desire for wealth or possessions, which leads to sin and undermines the virtue of charity (CCC, 2536; Summa Theologica II-II, Q. 118, Art. 1; Luke 12:15).

Habitual Grace: A permanent disposition that perfects the soul to live with God and act by His love (CCC, 2000; Summa Theologica I-II, Q. 110, Art. 1; 2 Peter 1:4).

Happiness: The state of ultimate fulfillment and joy in union with God, often referred to as beatitude in Catholic theology (CCC, 1720; Summa Theologica I-II, Q. 3, Art. 8; Matthew 5:3-12).

Heroic Virtue: Virtue practiced to a high degree as a habitual way of life, often recognized in the canonization process of saints (CCC, 828; Summa Theologica II-II, Q. 124, Art. 1; Philippians 4:8-9).

Holiness: The state of being holy and set apart for God, characterized by a life of virtue and union with God (CCC, 2013; Summa Theologica I-II, Q. 81, Art. 8; Leviticus 19:2).

Homosexual Acts: Sexual acts between persons of the same sex, considered gravely sinful and contrary to natural law (CCC, 2357; Summa Theologica II-II, Q. 154, Art. 11; Romans 1:26-27).

Hope: The theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ's promises (CCC, 1817; Summa Theologica II-II, Q. 17, Art. 1; Romans 8:24-25).

Human Act: An action performed by a person with full knowledge and deliberate intention, reflecting the use of free will. Human acts are morally significant and judged based on their object, intention, and circumstances (Summa Theologica I-II, Q. 6, Art. 1).

Idolatry: The worship of false gods or the elevation of created things to the status of gods, which is a grave sin against the First Commandment (CCC, 2113; Summa Theologica II-II, Q. 94, Art. 1; Exodus 20:3-5).

Illumination: Illumination follows purification and is characterized by the soul gaining deeper understanding and insight into the divine mysteries. Enlightened by God's truth, the individual grows in wisdom and spiritual knowledge, allowing a more intimate relationship with God and a clearer perception of His will (CCC, 2014; Summa Theologica II-II, Q. 24, Art. 9; John 8:12).

Imago Dei: The concept that humans are created in the image and likeness of God, conferring inherent dignity and moral responsibility. It underlines the fundamental value of every human being (CCC, 1700; Genesis 1:26-27).

Intention: The end or purpose one has in performing an action, which is a crucial element in determining its moral value (CCC, 1752; Summa Theologica I-II, Q. 12, Art. 1; Matthew 6:22).

Integral Humanism: Integral Humanism emphasizes the comprehensive development of the human person, integrating spiritual, intellectual, and material dimensions into a unified vision of human dignity. It aligns with the Church's teaching that the full truth of humanity includes both the natural and the supernatural dimensions (CCC, 1700-1701; Gaudium et Spes, 22).

Intrinsic Evil: Actions that are inherently wrong by their very nature, regardless of circumstances or intentions. These actions are morally unacceptable and cannot be justified (CCC, 1756; Summa Theologica I-II, Q. 71, Art. 6).

Irreligion: The absence of religion, or actions and attitudes that show disrespect or indifference to religion (CCC, 2119; Summa Theologica II-II, Q. 92, Art. 1; Psalm 14:1).

Joy, Peace, Forbearance, Kindness, Goodness, Faithfulness, Gentleness, and Self-Control: The fruits of the Holy Spirit, which are perfections formed in us as the first fruits of eternal glory (CCC, 1832; Summa Theologica I-II, Q. 70, Art. 1; Galatians 5:22-23).

Just War: The Just War theory provides a framework for evaluating the morality of engaging in war and conducting it justly. This teaching is based on Biblical principles of justice and protection of innocent life (Matthew 5:9; CCC, 2307-2317; St. Augustine, De Civitate Dei, 19).

Kerygma: The term "kerygma" refers to the core proclamation of the Gospel message, which is the announcement of Jesus Christ’s life, death, and resurrection as the foundation of Christian faith. It emphasizes the essential elements of salvation and the call to repentance and faith in Jesus as the Savior. The kerygma is fundamental to the Church’s mission of evangelization and is the starting point for all further theological teaching and discipleship (CCC, 425; Summa Theologica III, Q. 2, Art. 1; Acts 2:14-36).

Legalism: Excessive adherence to law or formula, often at the expense of the spirit or intent behind the law (CCC, 1950; Summa Theologica I-II, Q. 107, Art. 4; Matthew 23:23).

Masturbation: The deliberate stimulation of the genital organs to derive sexual pleasure, considered morally wrong as it is contrary to the purpose of sexuality (CCC, 2352; Summa Theologica II-II, Q. 154, Art. 11; Genesis 38:9-10).

Maximalism: The approach in moral theology that seeks the highest and most perfect fulfillment of the moral law and virtues (CCC, 2013; Summa Theologica I-II, Q. 99, Art. 2; Matthew 5:48).

Minimalism: The approach in moral theology that seeks to fulfill only the minimum requirements of the moral law and virtues (CCC, 2013; Summa Theologica I-II, Q. 99, Art. 2; Matthew 19:16-22).

Moral Act: An action that involves moral reasoning and decision-making, influenced by the object, intention, and circumstances. It reflects the moral quality of human choices (CCC, 1754; Summa Theologica I-II, Q. 18, Art. 2).

Moral Theology: The branch of theology that studies human acts and the principles that govern the moral life in light of divine revelation and reason (CCC, 1960; Summa Theologica I-II, Q. 90-108; Veritatis Splendor).

Mortal Sin: A grave violation of God's law that destroys charity in the heart and turns man away from God, leading to eternal damnation unless repented (CCC, 1855; Summa Theologica I-II, Q. 88, Art. 1; 1 John 5:16-17).

Natural Law: The moral order discernible through human reason, reflecting the inherent order and purpose of creation as established by God. It provides the basis for human morality (CCC, 1954; Summa Theologica I-II, Q. 94, Art. 2).

Natural Family Planning: Natural Family Planning (NFP) is a method of birth regulation that respects the natural biological cycles of the human body, allowing couples to achieve or postpone pregnancies without the use of artificial contraceptives. NFP involves the observation of various natural signs of fertility and infertility, including basal body temperature, cervical mucus, and menstrual cycle patterns (Genesis 1:28; Psalm 127:3; Summa Theologiae, II-II, Q. 153, Art. 2; CCC 2370; Humanae Vitae, 1968, Paragraph 16).

Neighbor: In Christian teaching, "neighbor" refers to any person we have the opportunity to love and serve, encompassing all humanity. The command to love one's neighbor as oneself calls for recognizing the inherent dignity of every individual and acting with charity and compassion. The Parable of the Good Samaritan (Luke 10:25-37) exemplifies this by showing that true love for neighbor involves selfless acts of kindness, transcending social and ethnic boundaries (CCC, 1822; Summa Theologica II-II, Q. 44, Art. 7; Matthew 22:39; Luke 10:25-37).

Non-Straight Sexual Attraction: The experience of attraction to persons of the same sex, which is not in itself sinful but must be lived chastely (CCC, 2358; Summa Theologica II-II, Q. 154, Art. 11).

Object of the Act: The specific action or behavior being performed, which is evaluated to determine its moral quality. The object is one of the three key elements in judging the morality of an act (CCC, 1755; Summa Theologica I-II, Q. 18, Art. 6).

Object: The matter of a human act, which determines its moral character (CCC, 1751; Summa Theologica I-II, Q. 18, Art. 2; Exodus 20:13).

Occult: Practices involving the invocation of supernatural powers apart from God, considered gravely sinful and contrary to the First Commandment (CCC, 2116; Summa Theologica II-II, Q. 95, Art. 1; Deuteronomy 18:10-12).

Ordinary Care: Ordinary care refers to the standard medical and personal care that is morally obligatory and necessary to preserve life, health, and dignity. It includes basic necessities such as food, water, warmth, hygiene, and routine medical treatments that do not impose an excessive burden on the patient or their caregivers (Matthew 25:35-36; Luke 10:34; Summa Theologiae, II-II, Q. 64, Art. 5; CCC 2278; Evangelium Vitae, 1995, Paragraph 65).

Ordinatio Dei: The divine order or plan established by God for the moral and spiritual guidance of humanity. It reflects God's ultimate purpose and direction for creation (Summa Theologica I-II, Q. 91, Art. 2).

Participation: Participation is the right and duty of individuals to engage in societal decision-making processes. It is supported by the Church’s call for active involvement in shaping a just society (CCC, 1913; Gaudium et Spes, 31).

Peace: Peace is a state of justice and harmony where societal conflicts are resolved through reconciliation and justice. It reflects the Biblical vision of peace and the Church’s role in promoting it (Isaiah 2:4; CCC, 2304; Pacem in Terris, 15).

Personalist Principle: The Personalist Principle asserts that human dignity must be the central concern in all moral and social considerations. It is rooted in the teaching that every person is made in the image of God (Genesis 1:27) and must be valued as an end in themselves, not merely as a means to an end (CCC, 1700-1701; John Paul II, Veritatis Splendor, 85).

Political Authority: Legitimate political authority must be exercised with respect for human dignity and aimed at the common good. The Church’s teaching highlights the moral obligation of authorities to serve the people justly (Romans 13:1-4; CCC, 1901-1902; Pacem in Terris, 58).

Pornography: The depiction of sexual acts for the purpose of arousing lust, which is considered a grave offense against chastity and human dignity (CCC, 2354; Summa Theologica II-II, Q. 154, Art. 12; Matthew 5:28).

Praying to Saints: The practice of seeking the intercession of saints, who are close to God and can pray for us (CCC, 956; Summa Theologica II-II, Q. 83, Art. 4; Revelation 5:8).

Prejudice/Rash Judgments: Unjustified or unfounded judgments about individuals or groups, often leading to discrimination (CCC, 2478; Summa Theologica II-II, Q. 60, Art. 2; James 2:1-4).

Pride: The inordinate self-esteem or love of self, which is the root of all sin and contrary to humility (CCC, 1866; Summa Theologica II-II, Q. 162, Art. 1; Proverbs 16:18).

Proportionalism: A moral theory that evaluates the moral rightness of an action based on a comparison of its good and bad effects, focusing on the proportion between them (Summa Theologica I-II, Q. 18, Art. 7).

Prudence: A cardinal virtue that involves making wise and judicious decisions based on moral reasoning and practical judgment. It helps in choosing the right means to achieve a good end (CCC, 1806; Summa Theologica I-II, Q. 47, Art. 1).

Prudence: The virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it (CCC, 1806; Summa Theologica II-II, Q. 47, Art. 1; Proverbs 14:15).

Purification: Purification is the process of cleansing the soul from sin and detaching from worldly desires, preparing it to receive divine light. This initial stage involves repentance, penance, and the cultivation of virtues to rid oneself of vices and imperfections (CCC, 2014; Summa Theologica II-II, Q. 24, Art. 9; John 15:1-5).

Racism: The belief that race is the primary determinant of human traits and capacities, leading to discrimination and prejudice based on race (CCC, 1935; Summa Theologica II-II, Q. 63, Art. 1; Galatians 3:28).

Reasonable: Actions or decisions that are in accordance with reason, reflecting prudence and moral order (CCC, 1950; Summa Theologica I-II, Q. 94, Art. 2; Isaiah 1:18).

Reconciliation (action): The process of restoring broken relationships and making peace, not limited to the sacrament but also involving forgiveness, repentance, and repair of harm done (CCC, 1443-1445; Summa Theologica II-II, Q. 32, Art. 1; Matthew 5:23-24).

Reconciliation (sacrament): The sacrament by which sins committed after baptism are forgiven, restoring the penitent to a state of grace (CCC, 1446; Summa Theologica III, Q. 84, Art. 1; John 20:23).

Redemption: The act of Christ saving humanity from sin and its consequences through His death and resurrection. It restores humanity's relationship with God (CCC, 601; Summa Theologica III, Q. 46, Art. 3).

Relative Norms: Moral guidelines that may vary based on specific circumstances or cultural contexts, as opposed to absolute norms which are universal (CCC, 1954; Summa Theologica I-II, Q. 94, Art. 4).

Rights of Workers: Workers' rights include fair wages, safe working conditions, and respect for personal dignity, reflecting the Church’s teaching on the moral dimensions of labor (CCC, 2434-2435; Rerum Novarum, 14).

Sanctifying Grace: The divine grace that sanctifies and transforms the soul, making it holy and enabling it to live in union with God. It is a habitual gift from God that persists in the soul. The habitual gift that sanctifies and divinizes us, making us pleasing to God and capable of eternal life (CCC, 1999-2000; Summa Theologica I-II, Q. 110, Art. 1; Romans 5:5).

Sermon on the Mount: The discourse given by Jesus in Matthew 5-7, presenting the core of His moral teaching, including the Beatitudes (CCC, 1716; Summa Theologica I-II, Q. 108, Art. 4; Matthew 5-7).

Sexual Immorality: Any sexual behavior that deviates from the moral norms set by God, including adultery, fornication, homosexual acts, and other forms of lust (CCC, 2351; Summa Theologica II-II, Q. 154, Art. 1-12; 1 Corinthians 6:9-10).

Sin: An offense against God as well as a fault against reason, truth, and right conscience, involving the deliberate choice of evil (CCC, 1849; Summa Theologica I-II, Q. 71, Art. 6; 1 John 3:4).

Social Pastoral Activity: This refers to the Church’s engagement in addressing social issues through pastoral care and advocacy for justice. It is aligned with the call to love one’s neighbor and work towards the common good as outlined in Matthew 25:35-40 and the Church’s mission of promoting social justice (CCC, 2443-2449; Evangelii Gaudium, 183).

Society: A group of persons bound together by a principle of unity that goes beyond each one of them (CCC, 1880; Summa Theologica I-II, Q. 90, Art. 2; Acts 2:42-47).

Solidarity: The principle of unity in society that reflects mutual support and commitment to the common good (CCC, 1939; Summa Theologica II-II, Q. 23, Art. 1; Galatians 6:2).

Sorcery: The use of magic or supernatural powers to influence events, which is gravely sinful and contrary to the First Commandment (CCC, 2117; Summa Theologica II-II, Q. 95, Art. 2; Galatians 5:20).

Structure of Sin: Social structures that result from and perpetuate personal sins, leading their victims to commit further sins and creating an environment that encourages sin (CCC, 1869; Summa Theologica I-II, Q. 73, Art. 8; 1 John 5:19).

Supernatural: Pertaining to phenomena or entities that are beyond the laws of nature and attributed to divine power (CCC, 2000; Summa Theologica I, Q. 1, Art. 5; 2 Peter 1:4).

Teleology: The philosophical study of purposes or ends, particularly in relation to the moral order and the ultimate goal of human actions. It focuses on the intended outcomes or purposes of actions (Summa Theologica I-II, Q. 1, Art. 1).

Temperance: The moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods (CCC, 1809; Summa Theologica II-II, Q. 141, Art. 1; Galatians 5:23).

The Demonic: Relating to the devil or evil spirits, opposed to God and His divine will (CCC, 391; Summa Theologica I, Q. 114, Art. 1; Ephesians 6:12).

The Enemy: An force opposing God's plan and seeking to lead humans into sin (CCC, 2851; Summa Theologica I, Q. 114, Art. 1; 1 Peter 5:8).

Theological Virtues: Faith, hope, and charity, virtues that orient us towards God and are infused in our souls to enable us to live in a relationship with the Holy Trinity (CCC, 1812; Summa Theologica I-II, Q. 62, Art. 1-4; 1 Corinthians 13:13).

Unification: Unification is the final stage, where the soul achieves a profound union with God, experiencing the fullness of divine love and communion. This stage is marked by a deep and abiding presence of God within the soul, leading to perfect charity and spiritual peace (CCC, 2014; Summa Theologica II-II, Q. 24, Art. 9; John 17:21-23).

Universal Destination of Goods: This doctrine holds that the goods of creation are intended for the benefit of all people. It reflects Biblical teachings on stewardship and the common good, such as in Genesis 1:28 and Acts 4:32-35, and is supported by the Church’s teaching on the moral imperative of ensuring equitable access to resources (CCC, 2402-2404; Pope Leo XIII, Rerum Novarum, 9).

Veritatis Splendor: An encyclical by Pope John Paul II that addresses the fundamental questions of the Church's moral teaching (CCC, 1950; Summa Theologica I-II, Q. 1-5; Veritatis Splendor).

Vice: Habitual and firm dispositions to do the bad, often resulting from repeated sinful actions and contrary to virtue (CCC, 1866; Summa Theologica I-II, Q. 71, Art. 1; Romans 7:15).

Virtue Ethics: A moral theory emphasizing the development of good character traits or virtues as the basis for ethical behavior, focusing on moral character rather than specific actions (CCC, 1803; Summa Theologica I-II, Q. 61, Art. 1).

Virtue: A habitual and firm disposition to do good, enabling a person to perform good acts and give the best of themselves (CCC, 1803; Summa Theologica I-II, Q. 55, Art. 3; Philippians 4:8).

Vocation: A call from God to a distinctive state of life, in which the person can reach holiness, such as marriage, priesthood, or consecrated life (CCC, 873; Summa Theologica II-II, Q. 189, Art. 1; 1 Corinthians 7:17).

Wrath: Intense anger that leads to hatred and the desire for revenge, considered a capital sin (CCC, 1866; Summa Theologica II-II, Q. 158, Art. 2; James 1:20).
 

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