Term
| What are the two goods of marriage? (Paragraph 1601) |
|
Definition
| The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament." |
|
|
Term
| Did Moses allow for divorce in the Old Testament? (Paragraph 1610) |
|
Definition
| Moral conscience concerning the unity and indissolubility of marriage developed under the pedagogy of the old law. In the Old Testament the polygamy of patriarchs and kings is not yet explicitly rejected. Nevertheless, the law given to Moses aims at protecting the wife from arbitrary domination by the husband, even though according to the Lord's words it still carries traces of man's "hardness of heart" which was the reason Moses permitted men to divorce their wives. |
|
|
Term
| When the catechism indicates that 2 people must be free to engage in a convenant to marriage what two aspects of freedom does the Catechism highlight? (Paragraph 1625, 1628, 1629) |
|
Definition
not being under constraint;
not impeded by any natural or ecclesiastical law
|
|
|
Term
| What do the terms disparity of cult and mixed marriage mean? Please elaborate. (Paragraph 1633 - 1637) |
|
Definition
In many countries the situation of a mixed marriage (marriage between a Catholic and a baptized non-Catholic) often arises. It requires particular attention on the part of couples and their pastors
A case of marriage with disparity of cult (between a Catholic and a non-baptized person) requires even greater circumspection
|
|
|
Term
| What does the term Ecclesia Domestica refer to in the Catechism? Please elaborate.(Paragraph 1656) |
|
Definition
| In our own time, in a world often alien and even hostile to faith, believing families are of primary importance as centers of living, radiant faith. For this reason the Second Vatican Council, using an ancient expression, calls the family the Ecclesia domestica.168 It is in the bosom of the family that parents are "by word and example . . . the first heralds of the faith with regard to their children. They should encourage them in the vocation which is proper to each child, fostering with special care any religious vocation |
|
|
Term
| Please describe what the human conscience is and what God’s relationship is to it. (Paragraphs 1776, 1778) |
|
Definition
1.Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed
2 For man has in his heart a law inscribed by God. His conscience is man's most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths. |
|
|
Term
| What is the virtue of prudence, and how is it related to the human conscience? (Paragraph 1780) |
|
Definition
| The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. The truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment. |
|
|
Term
| Does a person have a right to follow their conscience even if they are wrong? (Paragraph 1782) |
|
Definition
| Man has the right to act in conscience and in freedom so as personally to make moral decisions. "He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters. |
|
|
Term
| Please provide three general rules to follow when one is contemplating the morality of an action. Please elaborate on your answer. (Paragraph 1789) |
|
Definition
- One may never do evil so that good may result from it;
- the Golden Rule: "Whatever you wish that men would do to you, do so to them.
- charity always proceeds by way of respect for one's neighbor and his
- conscience: "Thus sinning against your brethren and wounding their conscience you sin against Christ." Therefore "it is right not to . . . do anything that makes your brother stumble
|
|
|
Term
| What are the goals in all of life according to the Catechism (Paragraphs 1721) |
|
Definition
| God put us in the world to know, to love, and to serve him, and so to come to paradise. Beatitude makes us "partakers of the divine nature" and of eternal life.21 With beatitude, man enters into the glory of Christ22 and into the joy of the Trinitarian life. |
|
|
Term
| How are the goals of life related to the Beatitudes? (Paragraphs 1723) |
|
Definition
| The beatitude we are promised confronts us with decisive moral choices. It invites us to purify our hearts of bad instincts and to seek the love of God above all else. It teaches us that true happiness is not found in riches or well-being, in human fame or power, or in any human achievement—however beneficial it may be—such as science, technology, and art, or indeed in any creature, but in God alone, the source of every good and of all love |
|
|
Term
| Are human acts free? Please elaborate. (Paragraphs 1731, 1734) |
|
Definition
1.freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.
2.Freedom makes man responsible for his acts to the extent that they are voluntary. Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. |
|
|
Term
| What is imputability, and how is it related to human actions? What can diminish the imputability of a human action? Please elaborate. (Paragraphs 1735, 1737) |
|
Definition
1.to attribute or ascribe (something discreditable), as to a person.
2..Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.
|
|
|
Term
| What elements make up the morality of a human action? (Paragraph 1750, 1752 - 1754) |
|
Definition
- the object chosen;
- the end in view or the intention;
- the circumstances of the action.
The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts.
|
|
|
Term
| What does the Catechism mean when it refers to the Passions? (Paragraphs1763 – 1765) |
|
Definition
The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil
There are many passions. The most fundamental passion is love, aroused by the attraction of the good |
|
|
Term
Are passions good or evil? Please elaborate. (Paragraphs 1767 - 1769)
|
|
Definition
1.In themselves passions are neither good nor evil. They are morally qualified only to the extent that they effectively engage reason and will
2.Emotions and feelings can be taken up into the virtues or perverted by the vices |
|
|
Term
| What is evil? (Paragraph 1849) |
|
Definition
| The Gospel is the revelation in Jesus Christ of God's mercy to sinners |
|
|
Term
| What are some of the more serious sins that St. Paul refers to in the letter to the Galatians? (Paragraph 1852) |
|
Definition
| The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like |
|
|
Term
| What is a mortal sin? What is a venial sin? Is there any difference between them? Please explain. (Paragraph 1855 ,1857 - 1859)? |
|
Definition
1.Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.
2.Venial sin allows charity to subsist, even though it offends and wounds it.
Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent
|
|
|
Term
| What are the various ways that we can cooperate in a sinful act? (Paragraph 1868) |
|
Definition
|
|
Term
| What is the vocation of all of humanity? (Paragraph 1877) |
|
Definition
The vocation of humanity is to show forth the image of God and to be transformed into the image of the Father's only Son. This vocation takes a personal form since each of us is called to enter into the divine beatitude; it also concerns the human community as a whole.
|
|
|
Term
- Can the love of neighbor be separated from the Love of God? Please explain. (Paragraph 1878)
|
|
Definition
No
All men are called to the same end: God himself. There is a certain resemblance between the unity of the divine persons and the fraternity that men are to establish among themselves in truth and love.1 Love of neighbor is inseparable from love for God. |
|
|
Term
| What is meant by the term Socialization? (Paragraph 1882) |
|
Definition
| This "socialization" also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights |
|
|
Term
| What does the term subsidiarity mean? Please explain. (Paragraphs 1883, 1885) |
|
Definition
| The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order. |
|
|
Term
- Given that there is a great variety of personal differences between talents, aptitudes and interests in society, how can the Church promote solidarity among its members? (Paragraphs 1934 – 37) ?
|
|
Definition
| These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular "talents" share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures |
|
|
Term
- What other terms can be used to express the principle of Solidarity? (Paragraph 1939)
|
|
Definition
The principle of solidarity, also articulated in terms of "friendship" or "social charity," is a direct demand of human and Christian brotherhood |
|
|
