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The Relationship Between Law and Morality: A Catholic Perspective, Cheat Sheet of Christianity

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2022/2023

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UNDERSTANDING THE TRUE VALUE OF LAW
Opening
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.
Why follow the law?
As maturing young men and women, we are growing increasingly aware for freedom. While many of us
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?
At the root of these questions, however, is a double standard: we want the "freedom" of adults without the
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).
Law and Personal Freedom
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 uswe 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.
Law and Our Nation’s Freedom
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
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UNDERSTANDING THE TRUE VALUE OF LAW

Opening

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.

 Why follow the law?

 As maturing young men and women, we are growing increasingly aware for freedom. While many of us

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?

 At the root of these questions, however, is a double standard: we want the "freedom" of adults without the

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).

Law and Personal Freedom

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.

Law and Our Nation’s Freedom

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.

Exposition

 What is a just law?

 A good or just law protects and promotes the true freedom of a community and its individual members.

Hence, we are obliged to understand and obey just laws. But what are the characteristics of a truly just law?

 St. Thomas Aquinas defined a just law as “an ordinance of reason promulgated by competent authority for

the sake of the common good”. This definition highlights four important characteristics of a just law.

  1. A just law is an ordinance of reason. This means that a good law must be reasonable; it must be a product of careful and serious deliberation. It should not be based merely a whim, emotions, or sentiments of an individual or a group. For example, against driving under the influence of alcohol is a base finding that alcohol consumption can lead to poor judgment and the loss of muscle control and coordination. Without such law, many more vehicular accidents would likely occur. In fact despite laws against it, drunk driving has remained a leading cause of death among adolescents in some countries. The law against drunk driving is a reasonable one and ought to be properly enforced.
  2. Second, a just law is properly promulgated. For any law to be effective, it must be clearly communicated to all people concerned. While we cannot be expected to follow a law without notice, we also have the corresponding duty to know and understand the laws that affect us. When a school or any organization, for instance, enacts a new set of policies, its leaders should immediately communicate the new rules to all concerned. The school administration often provides students handbooks containing the important academic and disciplinary policies that affect all students of the school. It is the duty of students to know, understand, and follow these policies.
  3. A just law must be decreed by competent authority. Only persons with legitimate authority have the power to create and implement laws for their respective communities. This is why, based on the principle of the separation of Church and State, Church leaders cannot make laws for the country nor can government leaders enact Church laws.
  4. Lastly, a just law ought to be for the sake of the common good. This means that a just law, first of all, presupposes promotion of and respect for the dignity and true freedom of each person (CCC 1907). Secondly, it should foster the social well-being and authentic development of the community itself (CCC 1908). Lastly, it should promote true and lasting peace within society (CCC 1909). Persons are given authority precisely to protect and promote the common good. Our electoral process affords us with the opportunity to choose leaders who will address the needs of our local community and our country in general. A position in government, therefore, is a public trust. Because of our right to suffrage, we can elect persons to government posts, giving them the consequent moral obligation to uphold the law for good of all. Experience tells us, however, that some laws can be unjust. Some laws can violate or disregard with human rights rather than uphold basic human values. When confronted with such laws, we are called to exercise our Christian conscience and discern what can be done to amend or abolish these unjust laws. We need to remember that not everything legal is automatically morally good. It is important to distinguish the morality of an act from its legality because some people confuse these two ideas. This confusion may have seen when some individuals argue that abortion and divorce are perfectly moral because these acts are considered legal in other states. However, we know that not everything permitted by law is considered morally good. An act is considered everything permitted by law is considered morally good. An act is considered legal if it does not contradict any state laws, while an act is considered morally good if its nature, intention, and circumstances are all positively good for the person as person-in-community (CFC 804).

Different laws, Different goals

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.

 Natural Law

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

  1. “I, the Lord, am your God, who brought you out of the land of Egypt, that place of slavery. You shall not have other gods beside me.” We recognize the One God as the sole transcendent center of all reality. All other things are important only insofar as they draw us closer to God.
  2. “You shall not take the name of the Lord, your God, in vain.” We revere God’s transcendent holiness and all things associated with Him.
  3. “Take care to keep holy the Sabbath day”. As persons created by God, we value the indispensable role of worship (both personal and communal).
  4. “Honor your father and your mother.” We see the human family as a community and sacrament of God’s love. We recognize the duties and roles of parents and children to one another.
  5. “You shall not kill.” We must respect the gift of our human life.
  6. “You shall not commit adultery.”
  7. “You shall not covet your neighbor’s wife.” We must cherish and uphold God’s gift of human life.
  8. “You shall not steal.”
  9. “You shall not desire your neighbor’s house or field …not anything that belongs to him.” We must respect the property of all persons and foster justice for all.
  10. “You shall not bear dishonest witness against your neighbor.” We must value the right of all persons to a good name and uphold the value of honesty in all our interpersonal relations.

2. New Testament: Jesus’ Law of Love and the Beatitudes

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.

  • Mt. 22:35 – 40 Jesus' response was remarkable, for it revealed His knowledge and His keen understanding of the Jewish scriptures. He pointed out two essential themes of Jewish Law and bound them inseparably together: "Love the Lord, your God" (Dt 6:5) and "Love your neighbor" (Lev 19:18b). Christ did not reject the Jewish law. He did not highlight one commandment out of the ten or present two new ones. Instead, He stated the foundation of the entire law. By revealing the very core of the Ten Commandments in these two great commandments of love, Jesus taught us that love for God and neighbor is both the source and culmination of the Decalogue. This may seem to us like an obvious insight, but during Jesus' time, there were people who put all 613 moral, religious, civil, and ritual precepts in the Jewish Law on seemingly equal footing, placing an impossible burden upon themselves and other people (CFC 808). Because of this confusion, it was very easy to forget the essence and true value of God's law. By preaching about the two commandments of love, Christ was able to bring out its true spirit and meaning. Secondly, Christ fulfilled God's law and showed that it is a law that brings us true freedom and leads us to our good as persons-in-community. Jesus renewed our understanding of God's liberating law by proclaiming the two love commandments not just in words but also through deeds. In the Sermon on the Mount, (Mt 5–7) "Jesus [brought] God's commandments to fulfillment, particularly the commandment of love of neighbor, by interiorizing their demands and by bringing out their fullest meaning". (Veritatis Splendor 15) He proclaimed to all the Kingdom of God, the vision of a community united by their sharing in God's own love, empowering their love for God and for one another. He revealed the loving and merciful presence of God's Kingdom by healing the sick, accepting the outcasts, and forgiving the sinners. Most of all, He showed the depth of His love for God and for us through His humble acceptance of suffering and death on the Cross so that we might be saved from our slavery to sin and death. By proclaiming God's Kingdom and consistently living out the core Kingdom values of love of God and neighbor, Christ revealed that God's law was not oppressive but liberating. He thus challenged the religious leaders of his time to go beyond mere external obedience to the Law. On different occasions, Jesus warned them against a legalistic attitude, which so focused on the strict external adherence to customs and rituals that the inner spirit of God's law of love was completely lost. Legalism deprived persons of their authentic freedom and rejected God’s loving, saving presence. Jesus addressed this legalistic attitude when He responded to some Pharisees who had criticized His disciples for picking grain on the Sabbath. He said to the Pharisees, “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27). Through His life and teachings, Christ showed that He was not only the perfect lawgiver and teacher, He was also the perfect exemplar of what it means to follow God's law. By teaching, living, and perfecting the true and faithful spirit of the Old Covenant, especially through His Paschal mystery, Jesus established the New Covenant. Now, Jesus Christ is our Law who leads us to true freedom. To live in authentic freedom, then, means to love like Jesus Christ just as He commanded us in this verse: "This is my commandment: love one another as I love you" (Jn 15:12). As Christians, we ought to judge and evaluate all our thoughts, words, and deeds in relation to the person of Jesus Christ (CFC 796). To be conformed to Christ is our call and the gift of the New Covenant. To more deeply understand and follow Christ's loving example we turn to the Beatitudes, which reveal to us what it means to be truly Christ-like. These blessings that run counter to the "wisdom of the world"-materialism and attachment to possessions, greed for power, and ruthless competition-sketch for us what it means to be conformed to Christ's love. The Beatitudes (Mt 5:3 – 12) Meaning Blessed are the poor in spirit, for theirs is the kingdom of heaven We are called to recognize our radical dependence on God, from whom flows all that we have and are. Blessed are they who mourn, for they will be comforted. We are called to have sincere compassion for all who suffer Blessed are the meek, for they will inherit the land. We are called to relate with others humbly in the grace of Christ’s love.

**4. The specific teachings of the Church on moral issues like abortion, euthanasia, suicide, and human sexuality

  1. The social teachings of the Church pertaining to human rights, social justice, and the dignity of labor** What is the origin of Church laws and teachings? The first disciples of Christ learned, practiced, and celebrated their faith in Jesus together as one community. As one family, they supported one another in living out Jesus' commandments of love. When their community began to grow in number, there arose difficulties in maintaining the unity of their beliefs and conduct. At the same time, they had to adjust to the different influences of the changing times that challenged the strength of their commitment to Jesus Christ. Consequently, the Christian community, through its and representatives, enacted Church laws and moral teachings to members in remaining faithful to their shared faith in and love for Jesus Christ. Certain Church teachings have evolved through time. This is because of ever-changing historical realities. Of course, the basic human values fostered by Church laws have remained consistent throughout the centuries-love of family, protection of human life, chastity, justice, truthfulness. This is because these values are grounded on our dignity as human persons as expressed in natural law. However, the actual exercise of these values-how they are lived out-has evolved to respond to the historical, cultural, and social circumstances of God's people.\

 Civil laws

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.