"I know what the Church teaches, but my conscience says differently."
"I personally am against abortion, but I don't think the government should regulate someone's conscience."
"For me the most important thing about being a Catholic is the Mass, I don't pay too much attention to the Church's moral rules. I am comfortable with what my conscience tells me is OK."
Almost every Catholic religion teacher, parish life director, pastor, RCIA director, or parent has at one time or another heard comments similar to those above. What kind of legitimate response can be made?
What in fact does the Church teach about conscience? How is it defined? Do we really enjoy "freedom" of conscience? Does "freedom of conscience" dispense with the objectivity of what is right or wrong?
These are in fact good questions and deserve a cogent response. Every conscientious Catholic faces moral dilemmas in their lives. Besides the personal challenges that come with temptations to act in ways that we know are wrong, we can find ourselves confronted with situations that are unclear, such as whether turning off the life support for a loved one is right or wrong, whether abandoning an abusive marriage is sinful or not. In fact, the notion of "conscience" is at the center of every moral decision for the Christian disciple.
A mature, informed conscience is essential for authentic Christian discipleship. Catholic theology avoids two extremes in its teachings about conscience: It cannot be reduced to either a license for moral relativity or a threatening voice of fear that controls behavior beyond authentic moral norms.
Conscience is too often taught and at times even experienced as almost exclusively a kind of "interior" judge or, worse, a "sense of guilt." While, admittedly, true conscience does involve making a judgment, and failing to heed the call of conscience should result in a sense of true guilt, neither judgment nor guilt comprise the essence of conscience in the Catholic tradition. At the same time, some contemporary ethicists attempt to reduce conscience simply to a "moral methodology" or a "way" of approaching moral decisions, dangerously avoiding any connection of conscience to moral norms.
Conscience is so much more than that. Conscience is "me" coming to a decision. "Conscience is the most secret core and sanctuary of a person. There they are alone with God, whose voice echoes in their depths" (Gaudium et Spes, n. 16).
The heart of 'conscience'
There are quite a number of Catholic leaders who have made the claim that the Church's social teaching is "our best kept secret." While I would admit that they have a strong argument, I would like to suggest, that in fact another of our most neglected moral "jewels" is in fact the notion of synderesis. The foundation, in fact the essence of the Catholic concept of conscience, is synderesis.
Simply put, this Greek term recognizes the human capacity to access the moral law with the use of reason. Catholic moral theology understands that every human person, because they are human, has an innate capacity to discern right from wrong. This is part and parcel of the Church's theology surrounding the "natural law."
Catholics understand that their moral discipleship entails the responsibility for using their gift of reason. "Reasonable access to morality" is essential to understanding the Catholic notion of conscience. Catholics ultimately do not depend entirely on the Bible for access to moral norms; we understand that every human being is responsible for doing what is moral because the gift of reason gives everyone access to moral norms. This concept is found clearly in Paul's letter to the Romans where he explains that even pagans must follow the moral law because "it is written on their hearts" (2:15).
It also explains why Catholic moral theology cannot be reduced to the sola scriptura methodology of a biblical fundamentalism. Catholic moral theology, to use the words of Vatican II, is nourished by Scripture but still depends on and honors the gift of reason that comes with personhood. This concept is explained beautifully in a short paragraph from a document of Vatican II:
"In the depths of their conscience, one detects a law which one does not impose on oneself, but which holds one to obedience. Always summoning one to love the good and avoid evil, the voice of conscience can when necessary speak to one's heart more specifically; do this, shun that" (Gaudium et Spes, n. 16).
Is conscience the final arbiter of right and wrong?
Yes and No. Conscience is the final arbiter of authentic moral discipleship. Conscience is about culpability. The good or bad use of conscience decides whether one is guilty or not. A moral choice that flows from an informed conscience guarantees that one's moral choice removes any possibility of moral guilt, even if the choice, made out of ignorance is objectively evil:
"For one has in their heart a law written by God. To obey it is the very dignity of the person; according to it they will be judged" (Gaudium et Spes, n. 16).
We are obliged to follow our consciences if we wish to be Christian disciples, even if in fact, unbeknownst to us, our decision is contrary to what is right. "If the ignorance is invincible, or the moral subject is not responsible for their erroneous judgment, the evil committed by the person cannot be imputed to them. It remains no less an evil." (Catechism of the Catholic Church, n. 1793). In other words, despite that fact that the correct use of my conscience may absolve me of guilt when I erroneously choose evil, the objectively evil act is not "made good."
When the Christian disciple does everything in their power to understand their faith and its moral implications, they are obliged to follow their conscience. In the Declaration of Religious Liberty (Dignitatis Humanae), another document of Vatican II, we read:
"In all their activity a person is bound to follow their conscience faithfully, in order that they may come to God, for whom they were created. It follows that one is not to be forced to act in a manner contrary to their conscience. Nor, on the other hand, is one to be restrained from acting in accordance with their conscience…"( n. 3).
Conclusion
A true, well-formed Christian conscience is the heart of each disciple's moral compass. An authentic conscience does much more than help us feel guilty for our transgressions; much more importantly, it is designed in fact to help us avoid transgressions.
Married to our spiritual life, based on our love for Jesus, it helps us understand the path of moral righteousness. The conscience helps each of ask the most essential of all moral questions: What choices reflect my love for God? A healthy conscience points us away from avarice, lust, selfishness and all kinds of uncharitable behavior. It points us toward charity, simplicity, chastity and compassion. As a Christian's moral compass, our well-formed conscience is essential in all the worlds of our daily lives --- business, politics and society --- as much as it is in the sphere of our personal lives and relationships.
Only a well-formed and educated conscience can help Christian disciples integrate the objectivity of moral norms into their free choices. A well-formed conscience is essentially, happily and freely pro-life, in other words, pro-sister and brother, in the fullest understanding of the term.
Forming or educating our conscience is a life long task. It is the responsibility of the entire Catholic community to help in forming the consciences of the young and old alike. Likewise, it is the responsibility of each person to inform and educate their own conscience. A well-formed conscience liberates the Catholic to freely and joyfully choose what is life-giving, what is good. A good conscience leads the disciple to want the truly good.
Conscience is never about constraints, but ultimately is about true freedom, freedom to be fully human, as God created us. In the words of the eminent moral theologian Bernard Haring, it is about being "free and faithful in Christ." Vincentian Father Richard Benson is academic dean and professor of moral theology at St. John's Seminary, Camarillo. His column appears monthly in The Tidings. |