1.1 Human life is sacred
The Compendium of the Catholic Church (CCCC, no 466; cf also Catechism of the Catholic Church nos 2258-2262; 2318-2320)
Human life must be respected because it is sacred. FROM ITS BEGINNING human life involves the creative action of God and it remains forever in a special relationship with the Creator, who is its sole end. It is not lawful for anyone directly to destroy an innocent human being. This is gravely contrary to the dignity of the person and the holiness of the Creator. "Do not slay the innocent and the righteous" (Exodus 23:7).
1.2 Why is the legitimate defense of persons and of society not opposed to this norm?
CCCC (no 467; cf CCC 2263-2265) explains:
Because in choosing to legitimately defend oneself one is respecting the right to life (either one's own right to life or that of another) and not choosing to kill. Indeed, for someone responsible for the life of another, legitimate defense can be not only a right but a grave duty, provided only that disproportionate force is not used.
What is the purpose of punishment?
CCCC (no 468; cf CCC 2266) teaches:
A punishment imposed by legitimate public authority has the aim of redressing the disorder introduced by the offense, of defending public order and people's safety, and contributing to the correction of the guilty party.
Is the death penalty required or at least morally permissible?
Point 469 of the CCCC (cf CCC 2267) says the following:
The punishment imposed must be proportionate to the gravity of the offense. Given the possibilities which the State now has for effectively preventing crime by rendering one who has committed an offense incapable of doing harm, the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically non-existent" (Evangelium Vitae). When non-lethal means are sufficient, authority should limit itself to such means because
1.3 What is forbidden by the fifth commandment? What are the sins against human life?
No 470 of the CCCC (cf CCC 2268-2283, 2321-2326) teaches us:
The fifth commandment forbids as gravely contrary to the moral law:
What medical procedures are permitted when death is considered imminent?
CCCC no 471 (cf CCC 2278-2279) says:
When death is considered imminent the ORDINARY CARE owed to a sick person cannot be legitimately interrupted. However, it is legitimate to use pain-killers which do not aim at in death and to refuse "over-zealous treatment", that is the utilization of disproportionate medical procedures without reasonable hope of a positive outcome.
Why must society protect every embryo?
The CCCC (no 472; cf CCC nos 2273-2274) tells us:
The inalienable right to life of every human individual from the FIRST MOMENT OF CONCEPTION is a constitutive element of civil society and its legislation. When the State does not place its power at the service of the rights of all and in particular of the more vulnerable, including unborn children, the very foundations of a State based on law are undermined.
Is it okay to do prenatal diagnosis?
The CCC (no 2274) explains:
Since it must be treated from conception as a PERSON, the embryo must be defended in its integrity, cared for, and healed, as far as possible, like any other human being.
Prenatal diagnosis is morally licit, "if it respects the life and integrity of the embryo and the human fetus and is directed toward its safe guarding or healing as an individual....
It is gravely opposed to the moral law when this is done with the thought of possibly inducing an abortion, depending upon the results: a diagnosis must not be the equivalent of a death sentence." [Congregation for the Doctrine of the Faith (CDF), Donum vitae I, 2]
In the next point (2275), it elaborates further, quoting the document Donum vitae.
"One must hold as licit procedures carried out on the human embryo which respect the life and integrity of the embryo and do not involve disproportionate risks for it, but are directed toward its healing the improvement of its condition of health, or its individual survival." [CDF, Donum vitae I, 3]
"It is immoral to produce human embryos intended for exploitation as disposable biological material." [CDF, Donum vitae I, 5]
"Certain attempts to influence chromosomic or genetic inheritance are not therapeutic but are aimed at producing human beings selected according to sex or other predetermined qualities. Such manipulations are contrary to the personal dignity of the human being and his integrity and identity" [CDF, Donum vitae I, 6] which are unique and unrepeatable.
2.1 Respect for the souls of others: scandal
What is scandal and how serious is it?
The CCC (no 2284) defines "scandal" as
an attitude or behavior which leads another to do evil. The person who gives scandal becomes HIS NEIGHBOUR'S TEMPTER. He damages virtue and integrity; he may even draw his brother into spiritual death.
Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense.
The next point (2285) adds:
Scandal takes on a particular gravity by reason of the AUTHORITY of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea" [Matthew 18:6; cf I Corinthians 8:10-13]. Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep's clothing [cf Matthew 7:15].
What are other possible causes of scandal?
Points 2286-2287 of the CCC warn us:
Scandal can be provoked by laws or institutions, by fashion or opinion. Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to "social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible" [Pius XII, Discourse, June 1, 1941]. This is also true of
Anyone who uses the power at his disposal in such a way that it leads others to do wrong becomes GUILTY of scandal and RESPONSIBLE for the evil that he has directly or indirectly encouraged. "Temptations to sin are sure to come; but woe to him by whom they come!" [Luke 17:1]
Thus, the person who causes scandal has an OBLIGATION TO REPAIR the damage he has done.
2.2 Respect for health
What duty do we have toward our body?
The CCCC (no 474; cf CCC 2288-2291) says
We must take REASONABLE CARE of our own physical health and that of others but AVOID
In this regard, what duty does society have?
Point 2288 of the CCC points out that
Concern for the health of its citizens requires that society help in the attainment of living-conditions that allow them to grow and reach maturity: food and clothing, housing, health care, basic education, employment, and social assistance.
What exactly does "cult of the body" and "excess" refer to?
The CCC (2289) explains that these refer to a kind of worship of physical beauty:
a neo-pagan notion that tends ... to sacrifice everything for it's [the body] sake, to idolize physical perfection and success at sports.
The same point of the CCC warns against the desire to create a super-human race. This is called "eugenics." It is what Hitler tried to do in Germany, and it is the same inspiration behind IN VITRO FERTILISATION.
By its selective preference of the strong over the weak, such a conception can lead to the perversion of human relationships.
The CCC (2290) elaborates on the need for TEMPERANCE and the EXCESSES that result from a lack of it: overeating, drug abuse, reckless driving, and so on.
The virtue of temperance disposes us to avoid every kind of excess: the abuse of food, alcohol, tobacco, or medicine. Those incur grave guilt who, by drunkenness or a love of speed, endanger their own and others' safety on the road, at sea, or in the air.
How about drug trafficking?
Point 2291 of the CCC clearly states:
Clandestine production of and trafficking in drugs are scandalous practices. They constitute DIRECT COOPERATION IN EVIL, since they encourage people to practices gravely contrary to the moral law.
2.3 When are scientific, medical, or psychological experiments on human individuals or groups morally legitimate?
In order to advance in health care, scientific, medical or psychological experiments may have to be carried out. The question is whether experimentation should have some limits. Point 475 of the CCCC summarises the answer as follows:
They are morally legitimate when
Science and technology have to be at the SERVICE of individual persons and of society. However, some persons treat them as a kind of religion on whose altar individuals can be sacrificed for the sake of what they call "progress".
2.4 Are the transplant and donation of organs allowed before and after death?
The CCCC (no 476; cf CCC 2296) teaches us that
The transplant of organs is morally acceptable
2.5 What practices are contrary to respect for the bodily integrity of the human person?
Point 477 of the CCCC (cf CCC 2297-2298) enumerates them as follows:
2.6 Respect for the dying
What care must be given to the dying?
The CCCC (no 478; cf CCC 2299) says:
The dying have a RIGHT TO LIVE the last moments of their earthly lives WITH DIGNITY and, above all, to be sustained with PRAYER and the SACRAMENTS that prepare them to meet the living God.
How are the bodies of the deceased to be treated?
No 479 of the CCCC (cf CCC 2300-2301) teaches us:
The bodies of the departed must be treated with LOVE and RESPECT. Their CREMATION is PERMITTED provided that it does not demonstrate a denial of faith in the resurrection of the body.
3.1 Anger and hatred
The CCC (no 2262) reminds us:
In the Sermon on the Mount, the Lord recalls the commandment, "You shall not kill" [Matthew 5:21], and adds to it the proscription of anger, hatred, and vengeance. Going further, Christ asks his disciples to turn the other cheek, to love their enemies [cf Matthew 5:22-39; 5:44]. He did not defend himself and told Peter to leave his sword in its sheath [cf Matthew 26:52].
The next points (2302 and 2303) explain to us the seriousness of the sins of ANGER and HATRED.
ANGER is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice" [St Thomas Aquinas, Summa Theologiae II-II q158 a1 ad3]. If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. The Lord says, "Everyone who is angry with his brother shall be liable to judgment" [Matthew 5:22].
Deliberate HATRED is contrary to charity. Hatred of the neighbor is a sin when one deliberately wishes him evil. Hatred of the neighbor is a GRAVE SIN when one deliberately desires him grave harm. "But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven" [Matthew 5:44-45].
3.2 What does the Lord ask of every person in regard to peace?
Point 480 of the CCCC further clarifies the teaching of point 2303 of the CCC above:
The Lord proclaimed “Blessed are the peacemakers” (Matthew 5:9). He called for peace of heart and denounced the immorality of anger which is a desire for revenge for some evil suffered. He also denounced hatred which leads one to wish evil on one’s neighbor. These attitudes, IF VOLUNTARY and CONSENTED to in MATTERS OF GREAT IMPORTANCE, are MORTAL sins against charity.
Hence, it is not good to KEEP GRUDGES or HARBOUR RESENTMENT. They are destroyers of peace of soul and peace among families and societies.
On the other hand, Christians are called to be "SOWERS OF PEACE AND JOY," in the words of Saint Josemaria Escriva, founder of Opus Dei. But we cannot give what we do not have, so we need to have peace in our soul, which is the result of a trusting and childlike submission to God's most wise and most holy will. He wishes no evil for us. He wishes only THE BEST. How can it be otherwise? He is Goodness Himself. He knows. He cares.
What is peace in this world?
The CCCC (no 481; cf CCC2304-2305) teaches us:
Peace in this world, which is required for the respect and development of human life, is not simply the absence of war or a balance of power between adversaries. It is "the tranquility of order" (Saint Augustine), "the work of justice" (Isaiah 32:17) and the effect of charity. Earthly peace is the image and fruit of the peace of Christ.
What exactly does "tranquility of order" mean?
Order means having the right priorities and working according to these priorities. It means putting first things first. We ought to always remember, for example, that the first commandment is always first. Quite often we forget that, and we put other concerns on top of our list. "But seek first his kingdom and his righteousness, and all these things shall be yours as well." (Matthew 6:33)
What is required for earthly peace?
The CCCC (no 482; cf CCC 2304, 2307-2308) enumerates these requirements:
Earthly peace requires
But for a country to defend itself, it needs an army. When is it morally permitted to use military force?
Point 483 of the CCCC (cf CCC 2307-2310) tells us:
The use of military force is morally justified when the following conditions are simultaneously present:
In danger of war, who has the responsibility for the rigorous evaluation of these conditions?
The CCCC (no 484; cf CCC 2309) replies:
This responsibility belongs to the prudential judgment of GOVERNMENT OFFICIALS who also have the right to impose on citizens the OBLIGATION OF NATIONAL DEFENSE. The PERSONAL right to CONSCIENTIOUS OBJECTION makes an exception to this obligation which should then be carried out by another form of service to the human community.
In case of war, what does the moral law require?
No 485 of the CCCC summarises what the CCC (nos 2312-2314, 2328) has to say about this.
Even during a war the moral law always remains valid.
What must be done to avoid war?
The CCCC (no 486; cf CCC 2315-2317, 2327-2330)
Because of the evils and injustices that all war brings with it, we must do everything reasonably possible to avoid it. To this end it is particularly important to avoid:
Everything done to overcome these and other disorders contributes to building up peace and avoiding war.
Finally, let us not forget the importance of prayer.
Lord, make me an instrument of your peace.
Where there is hatred, let me sow love.
Where there is injury, pardon.
Where there is doubt, faith.
Where there is despair, hope.
Where there is darkness, light.
Where there is sadness, joy.
O Divine Master,
grant that I may not so much seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love.
For it is in giving that we receive.
It is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life.
Amen.