Catechism pt. 3.a. Life in Christ Flashcards
- How is the Christian moral life bound up with faith and the sacraments?
1691-1698
What the symbol of faith professes, the sacraments communicate. Indeed, through them the faithful receive the grace of Christ and the gifts of the Holy Spirit which give them the capability of living a new life as children of God in Christ whom they have received in faith.
“O Christian, recognize your dignity.” (Saint Leo the Great)
- What is the root of human dignity?
1699-1715
The dignity of the human person is rooted in his or her creation in the image and likeness of God. Endowed with a spiritual and immortal soul, intelligence and free will, the human person is ordered to God and called in soul and in body to eternal beatitude.
- How do we attain beatitude?
1716
We attain beatitude by virtue of the grace of Christ which makes us participants in the divine life. Christ in the Gospel points out to his followers the way that leads to eternal happiness: the beatitudes. The grace of Christ also is operative in every person who, following a correct conscience, seeks and loves the true and the good and avoids evil.
- Why are the beatitudes important for us?
1716-1717, 1725-1726
The beatitudes are at the heart of Jesus’ preaching and they take up and fulfill the promises that God made starting with Abraham. They depict the very countenance of Jesus and they characterize authentic Christian life. They reveal the ultimate goal of human activity, which is eternal happiness.
- What is the relationship between the beatitudes and our desire for happiness?
1718-1719
The beatitudes respond to the innate desire for happiness that God has placed in the human heart in order to draw us to himself. God alone can satisfy this desire.
- What is eternal happiness?
1720-1724, 1727-1729
It is the vision of God in eternal life in which we are fully “partakers of the divine nature” (2 Peter 1:4), of the glory of Christ and of the joy of the trinitarian life. This happiness surpasses human capabilities. It is a supernatural and gratuitous gift of God just as is the grace which leads to it. This promised happiness confronts us with decisive moral choices concerning earthly goods and urges us to love God above all things.
- What is freedom?
1730-1733, 1743-1744
Freedom is the power given by God to act or not to act, to do this or to do that, and so to perform deliberate actions on one’s own responsibility. Freedom characterizes properly human acts. The more one does what is good, the freer one becomes. Freedom attains its proper perfection when it is directed toward God, the highest good and our beatitude. Freedom implies also the possibility of choosing between good and evil. The choice of evil is an abuse of freedom and leads to the slavery of sin.
- What is the relationship between freedom and responsibility?
1734-1737, 1745-1746
Freedom makes people responsible for their actions to the extent that they are voluntary, even if the imputability and responsibility for an action can be diminished or sometimes cancelled by ignorance, inadvertence, duress, fear, inordinate attachments, or habit.
- Why does everyone have a right to exercise freedom?
1738, 1747
The right to the exercise of freedom belongs to everyone because it is inseparable from his or her dignity as a human person. Therefore this right must always be respected, especially in moral and religious matters, and it must be recognized and protected by civil authority within the limits of the common good and a just public order.
- What place does human freedom have in the plan of salvation?
1739-1742, 1748
Our freedom is weakened because of original sin. This weakness is intensified because of successive sins. Christ, however, set us free “so that we should remain free” (Galatians 5:1). With his grace, the Holy Spirit leads us to spiritual freedom to make us free co-workers with him in the Church and in the world.
- What are the sources of the morality of human acts?
1749-1754, 1757-1758
The morality of human acts depends on three sources: the object chosen, either a true or apparent good; the intention of the subject who acts, that is, the purpose for which the subject performs the act; and the circumstances of the act, which include its consequences.
- When is an act morally good?
1755-1756, 1759-1760
An act is morally good when it assumes simultaneously the goodness of the object, of the end, and of the circumstances. A chosen object can by itself vitiate an act in its entirety, even if the intention is good. It is not licit to do evil so that good may result from it. An evil end corrupts the action, even if the object is good in itself. On the other hand, a good end does not make an act good if the object of that act is evil, since the end does not justify the means. Circumstances can increase or diminish the responsibility of the one who is acting but they cannot change the moral quality of the acts themselves. They never make good an act which is in itself evil.
- Are there acts which are always illicit?
1756, 1761
There are some acts which, in and of themselves, are always illicit by reason of their object (for example, blasphemy, homicide, adultery). Choosing such acts entails a disorder of the will, that is, a moral evil which can never be justified by appealing to the good effects which could possibly result from them.
