“Conscience” is a difficult term; it has an absolutely essential place in our construal of morality, but its place frequently becomes obfuscated by descriptions that are too broad and too narrow, especially when those descriptions are placed in service of social and ecclesiastical power games. Creighton theologians Todd Salzmann and Michael Lawler have written an article in NCR on conscience and Amoris Laetitia which recognizes one side of this problem, but then perpetuates the other side. They contrast two ways of construing conscience. The first sees laws as “outside the subjective conscience. The role of the conscience is to know and apply these norms as a deductive syllogism.” This approach is assigned specifically to Archbishop Chaput. The second “sees conscience as having both the objective and subjective dimensions.” Its subjective dimension involves “having inner knowledge of the moral goodness of the Christian” as created in the image of God and living in a constant relationship with God, while its objective role “gathers as much evidence as possible, consciously weighs and understands the evidence and its implications, and finally makes as honest a judgment as possible that this action is to be done and that action is not.” This approach is assigned to Pope Francis, and is interlaced with (selective) quotations from the documents of Vatican II.
Source: Commonweal Magazine
- Conscience: Still the aboriginal Vicar of Christ, now for adults (National Catholic Reporter)
- Pope Francis on the correct interpretation of the “Amoris Laetitia”… (lastampa.it)
- Pope says divorced and remarried Catholics can in some cases receive Holy Communion (christiantoday.com)
- Catholics are already using their conscience, according to new Pew report (news.queerchurch.com)