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Law is at the heart of our becoming more fully human. Young men and women who dream of excelling in something – arts, business, sports, or academics – know the value of learning and respecting the laws or standards that govern their particular interest. For instance, a young boy who dreams of someday becoming a piano virtuoso needs to realize that he cannot achieve this goal by simply doing as he pleases. He needs to learn the rudiments of playing the instrument: how to read a musical score, how to position his fingers over the piano key and how to translate the notes of the piano piece into beautiful music. He has to train not just his fingers and eyes but also his ears as he discovers by careful listening how good piano playing sounds. When unsure about his performance, he needs to refer to these norms to correct his weaknesses and further develop his strengths. Lastly, he finds himself drawn to the performance of great pianists as ideals that challenge and summon him to excellence. This analogy helps us appreciate how laws or objective moral norms are truly essential to our moral living. These foundational moral norms-love your family, do not kill, do not steal, be honest-have remained fundamentally consistent despite the ever-changing historical conditions of people everywhere. These moral laws have been held throughout the centuries by different peoples regardless of race, religious belief, or culture.
realize the need for laws to protect the freedom of our family, friends, and immediate community, we also sometimes automatically perceive any kind of law as a threat to our personal freedom. We express this notion when we raise these questions: Why can't I spend all my time on the Internet on weeknights? Why can't I copy my classmate's homework? Why do I have to go to mass on Sundays?
corresponding adult responsibility! St. John XXIII presented the intrinsic relationship between freedom and moral obligations when he said: "Those who claim their rights, yet altogether forget or neglect to carry out their respective duties are people who build with one hand and destroy with the other" (Pacem in Terris 30).
By asking ourselves the same questions, we can begin to understand our parents when they, for instance, ask us not to spend too much time on the computer or not to go out with our friends during weeknights. We begin to realize that our parents tell us this not because they want to be party poppers but because they have our good in mind; without such limitations, we may skimp on our studies and consequently do poorly in school. We also begin to see the deeper meaning or purpose of this simple rule: we need to set our priorities straight and realize that there is an appointed time for everything. Lastly, we appreciate how external laws uphold practical values grounded on the truth that we are all relational beings. We begin to recognize that this law protects several basic values, like self-discipline, education, and even family relationships, all of which are practical dimensions of the process of maturing. Sometimes we need clear limitations imposed on us by others so that we can come to recognize and accept the natural limitations of human freedom as members of a community. Just as we need to write letters to concerned public officials regarding important issues, so do we also need to communicate with our parents effectively whenever we feel that certain family rules need to be adjusted because of our growing capacity to make wise and responsible choices. Instead of resorting to rash and rebellious actions which tend to backfire when our parents lose their trust in us—we need to show our growing capacity to take on more and greater responsibilities not only through resolutions and promises but, more importantly, through clearly responsible actions.
We Filipinos have experienced being victims of the abuse of freedom by certain individuals, like some government leaders and law enforcers. At the expense of the common good, they have disregarded the laws of the land to satisfy their own selfish needs and interests. As a consequence, some of our countrymen have lost their trust in the integrity of our public officials and institutions. Disillusioned and others take the law into their own hands, thereby perpetuating the cycle of disregard for laws and rightful authority. It is not surprising; therefore, that many are confused. At this stage in our lives, when we are seeking to claim for ourselves certain values that we try to understand deeply and critically, it is painfully clear that lawmakers are sometimes the very first to break the law. As result, we are tempted to take pleas for order, justice, rules, and instructions in a negative light or to reduce laws, including those that are truly for the common good, to mere
guidelines, which impose no moral obligation and which may be followed according to one's own discretion and preference. This moral confusion, however, is the result not of the laws themselves but of the negative example of people who disobey laws or promote the erroneous notion that laws are obstacles to personal freedom. We know instinctively that better laws are not the perfect solution to our many social ills. We already have numerous reasonable decrees, but still problems persist. What we need are people of conscience who do not put their self-centered interests above the common good. We need people who uphold and defend just laws so our country can attain true freedom. Let us now turn to Sacred Scripture and Church teachings to understand how Christ's very person becomes for us, His disciples, and the ultimate law to becoming truly free and loving persons.
Hence, we are obliged to understand and obey just laws. But what are the characteristics of a truly just law?
the sake of the common good”. This definition highlights four important characteristics of a just law.
There are different laws with different purposes. Though varied, laws are important in forming our conscience and guiding us to understand what is authentically morally good. Laws may be classified under four headings.
As Christians, the Ten Commandments remain for us a fundamental moral law. First of all, this is because the Decalogue is an essential part of Jesus' own moral teachings. In the account of the Rich Young Man (Mt 19:16- 22), we read how Jesus confirmed the value of these commandments and proposed them as the necessary condition for eternal life. More importantly, however, Christ perfectly lived out the demands of the Ten Commandments throughout His life. Christ Himself said that He came not to abolish the Old Law of the Decalogue but to fulfill and perfect it (Mt 5:17). This is because the Decalogue constitutes the fundamental moral law governing authentic human freedom in community. Jesus affirmed the truth that only in doing the good in performing our duties, in observing our moral obligations; in following the Ten Commandments-can we become truly free. The first three commandments are concerned about our duties toward God, and the last seven are about our duties toward one another. On closer inspection, we see that all ten encapsulate and express the natural law common to all cultures and religions. The first three commandments uphold God’s transcendence over all creation. The fourth commandment upholds the value of filial love, while the fifth to the tenth commandments protect the basic values of human living: respect for human life, sexuality, property, and truth. The Decalogue, therefore, by outlining the path to becoming authentically free for all persons, is a meeting point and a source of dialogue for Christians and non- Christians. A SUMMARY OF THE TEN COMMANDMENTS AND THE BASIC HUMAN VALUES THEY UPHOLD The Ten Commandments (Dt. 5:6-21; Ex 20:2-17) Basic Human Values
In his letter to the Romans, St. Paul wrote, “Christ is the end of the law for the justification of everyone who has faith” (Rom 10:4). Certainly, St. Paul did not mean that the Old law expressed and summarized in the Ten Commandments must then be considered worthless or irrelevant. This is because, time and again, Christ affirmed the value of the Decalogue for our salvation. In the Sermon on the Mount, Jesus said, "[U]ntil heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place Whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven" (Mt 5:18-19). What then could St. Paul have meant by describing Christ as the end of the law? Christ is the "end of the law" because His coming ushered in a new understanding of God's law. Through Christ, God has established with us a New Covenant that opens us to the grace of sharing in the divine life as God's adopted sons and daughters. Christ's very life, His teachings, and most especially His Paschal mystery radically transformed and renewed the Old Testament understanding of what it means to obey God's law. Through Christ, we have come to know that God's law is a law of love, a law of true freedom, and a law of grace (CCC 1972).
First of all, Christ renewed the Old Law by teaching us to return to its very core-love. Christ taught us that the law of God is a law of authentic love. In the Gospel of Matthew, we see Jesus' deep understanding and wisdom when someone asked Him about the greatest commandment in the Jewish Torah. {O}ne of them (a scholar of the law) tested (Jesus] by asking: "Teacher, which commandment in the law is the greatest?" He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments.
**4. The specific teachings of the Church on moral issues like abortion, euthanasia, suicide, and human sexuality
Civil laws are human-made decrees that are binding to all citizens of a nation. They are often particular applications of the natural law and are made by duly elected or assigned officials for the welfare of society. For our country, the most important civil law is the Philippine Constitution. This document expresses in clear terms the freedoms and obligations of both the state and its people. All other laws in the Philippines must uphold the basic provisions of the Constitution. In Article II, Section 12 of the 1987 Philippine Constitution, we read: The State recognizes the sanctity of family life and shall protect and strengthen the family as a basic autonomous social institution. It shall equally protect the life of the mother and the life of the unborn from conception. The natural and primary right and duty of parents in the rearing of the youth for civic efficiency and the development of moral character shall receive the support of the Government. According to this section, the State has the obligation to uphold the dignity of the Filipino family, as well as protect both the life of the mother and the life of the child in her womb from the moment of conception. This example of a civil law is a concrete application of the natural law that demands the protection of human life at all stages. When this particular statute of the constitution was enacted in 1987, the members of the Constitutional Commission had in mind the welfare of society, for no society can ever sustain itself without valuing human life in all its stages of growth.