Section One 1704 The human person participates in the light and

power of the divine Spirit. By his reason, he is capable

Man's Vocation Life in the Spirit
of understanding the order of things established by
1699 Life in the Holy Spirit fulfills the vocation of man the Creator. By free will, he is capable of directing
(chapter one). This life is made up of divine charity himself toward his true good. He finds his perfection
and human solidarity (chapter two). It is graciously "in seeking and loving what is true and good."7
offered as salvation (chapter three).
1705 By virtue of his soul and his spiritual powers of
CHAPTER ONE intellect and will, man is endowed with freedom, an
"outstanding manifestation of the divine image."8
THE DIGNITY OF THE HUMAN PERSON
1706 By his reason, man recognizes the voice of God
1700 The dignity of the human person is rooted in his which urges him "to do what is good and avoid what
creation in the image and likeness of God (article 1); is evil."9 Everyone is obliged to follow this law, which
it is fulfilled in his vocation to divine beatitude (article makes itself heard in conscience and is fulfilled in the
2). It is essential to a human being freely to direct love of God and of neighbor. Living a moral life bears
himself to this fulfillment (article 3). By his deliberate witness to the dignity of the person.
actions (article 4), the human person does, or does
not, conform to the good promised by God and 1707 "Man, enticed by the Evil One, abused his
attested by moral conscience (article 5). Human freedom at the very beginning of history."10 He
beings make their own contribution to their interior succumbed to temptation and did what was evil. He
growth; they make their whole sentient and spiritual still desires the good, but his nature bears the wound
lives into means of this growth (article 6). With the of original sin. He is now inclined to evil and subject
help of grace they grow in virtue (article 7), avoid sin, to error: Man is divided in himself. As a result, the
and if they sin they entrust themselves as did the whole life of men, both individual and social, shows
prodigal son1 to the mercy of our Father in heaven itself to be a struggle, and a dramatic one, between
(article 8). In this way they attain to the perfection of good and evil, between light and darkness.11
charity.
1708 By his Passion, Christ delivered us from Satan
ARTICLE 1: MAN: THE IMAGE OF GOD and from sin. He merited for us the new life in the Holy
Spirit. His grace restores what sin had damaged in us.
1701 "Christ, . . . in the very revelation of the mystery
of the Father and of his love, makes man fully 1709 He who believes in Christ becomes a son of
manifest to himself and brings to light his exalted God. This filial adoption transforms him by giving him
vocation."1 It is in Christ, "the image of the invisible the ability to follow the example of Christ. It makes
God,"2 that man has been created "in the image him capable of acting rightly and doing good. In
and likeness"3 of the Creator. It is in Christ, Redeemer union with his Savior, the disciple attains the
and Savior, that the divine image, disfigured in man perfection of charity which is holiness. Having
by the first sin, has been restored to its original beauty matured in grace, the moral life blossoms into eternal
and ennobled by the grace of God.4 life in the glory of heaven.

1702 The divine image is present in every man. It IN BRIEF

shines forth in the communion of persons, in the
1710 "Christ . . . makes man fully manifest to man
likeness of the unity of the divine persons among
himself and brings to light his exalted vocation" (GS
themselves (cf. chapter two).
22 § 1).
1703 Endowed with "a spiritual and immortal" soul,5
1711 Endowed with a spiritual soul, with intellect and
the human person is "the only creature on earth that
with free will, the human person is from his very
God has willed for its own sake."6 From his
conception ordered to God and destined for eternal
conception, he is destined for eternal beatitude.
beatitude. He pursues his perfection in "seeking and
loving what is true and good" (GS 15 § 2).
1712 In man, true freedom is an "outstanding Blessed are you when men revile you and
manifestation of the divine image" (GS 17). persecute you and utter all kinds of evil
against you falsely on my account.
1713 Man is obliged to follow the moral law, which
urges him "to do what is good and avoid what is evil" Rejoice and be glad, for your reward is great
(cf. GS 16). This law makes itself heard in his in heaven. 12
conscience.
1717 The Beatitudes depict the countenance of
1714 Man, having been wounded in his nature by Jesus Christ and portray his charity. They express the
original sin, is subject to error and inclined to evil in vocation of the faithful associated with the glory of
exercising his freedom. his Passion and Resurrection; they shed light on the
actions and attitudes characteristic of the Christian
1715 He who believes in Christ has new life in the Holy
life; they are the paradoxical promises that sustain
Spirit. The moral life, increased and brought to
hope in the midst of tribulations; they proclaim the
maturity in grace, is to reach its fulfillment in the glory
blessings and rewards already secured, however
of heaven.
dimly, for Christ's disciples; they have begun in the
ARTICLE 2: OUR VOCATION TO BEATITUDE lives of the Virgin Mary and all the saints.

I. THE BEATITUDES II. THE DESIRE FOR HAPPINESS

1716 The Beatitudes are at the heart of Jesus' 1718 The Beatitudes respond to the natural desire for
preaching. They take up the promises made to the happiness. This desire is of divine origin: God has
chosen people since Abraham. The Beatitudes fulfill placed it in the human heart in order to draw man
the promises by ordering them no longer merely to to the One who alone can fulfill it:
the possession of a territory, but to the Kingdom of
We all want to live happily; in the whole
heaven:
human race there is no one who does not
Blessed are the poor in spirit, for theirs is the assent to this proposition, even before it is fully
kingdom of heaven. articulated. 13

Blessed are those who mourn, for they shall How is it, then, that I seek you, Lord? Since in
be comforted. seeking you, my God, I seek a happy life, let
me seek you so that my soul may live, for my
Blessed are the meek, for they shall inherit the body draws life from my soul and my soul
earth. draws life from you. 14
Blessed are those who hunger and thirst for God alone satisfies. 15
righteousness, for they shall be satisfied.
1719 The Beatitudes reveal the goal of human
Blessed are the merciful, for they shall obtain existence, the ultimate end of human acts: God calls
mercy. us to his own beatitude. This vocation is addressed to
each individual personally, but also to the Church as
Blessed are the pure in heart, for they shall
a whole, the new people made up of those who
see God.
have accepted the promise and live from it in faith.
Blessed are the peacemakers, for they shall
III. CHRISTIAN BEATITUDE
be called sons of God.
1720 The New Testament uses several expressions to
Blessed are those who are persecuted for
characterize the beatitude to which God calls man:
righteousness' sake, for theirs is the kingdom
of heaven. - the coming of the Kingdom of God; 16
- the vision of God: "Blessed are the pure in
heart, for they shall see God" 17
 - entering into the joy of the Lord; 18 making of a noise in the world - it may be
- entering into God's rest: 19 called "newspaper fame" - has come to be
considered a great good in itself, and a
There we shall rest and see, we shall see and
ground of veneration. 24
love, we shall love and praise. Behold what will
be at the end without end. For what other end 1724 The Decalogue, the Sermon on the Mount, and
do we have, if not to reach the kingdom which the apostolic catechesis describe for us the paths
has no end? 20 that lead to the Kingdom of heaven. Sustained by
the grace of the Holy Spirit, we tread them, step by
1721 God put us in the world to know, to love, and to
step, by everyday acts. By the working of the Word
serve him, and so to come to paradise. Beatitude
of Christ, we slowly bear fruit in the Church to the
makes us "partakers of the divine nature" and of
glory of God. 25
eternal life. 21 With beatitude, man enters into the
glory of Christ 22 and into the joy of the Trinitarian life. IN BRIEF

1722 Such beatitude surpasses the understanding 1725 The Beatitudes take up and fulfill God's promises
and powers of man. It comes from an entirely free from Abraham on by ordering them to the Kingdom
gift of God: whence it is called supernatural, as is the of heaven. They respond to the desire for happiness
grace that disposes man to enter into the divine joy. that God has placed in the human heart.

1726 The Beatitudes teach us the final end to which

God calls us: the Kingdom, the vision of God,
"Blessed are the pure in heart, for they shall
participation in the divine nature, eternal life, filiation,
see God." It is true, because of the greatness
rest in God.
and inexpressible glory of God, that "man
shall not see me and live," for the Father 1727 The beatitude of eternal life is a gratuitous gift
cannot be grasped. But because of God's of God. It is supernatural, as is the grace that leads
love and goodness toward us, and because us there.
he can do all things, he goes so far as to
1728 The Beatitudes confront us with decisive
grant those who love him the privilege of
choices concerning earthly goods; they purify our
seeing him.... For "what is impossible for men
hearts in order to teach us to love God above all
is possible for God." 23
things.
1723 The beatitude we are promised confronts us
1729 The beatitude of heaven sets the standards for
with decisive moral choices. It invites us to purify our
discernment in the use of earthly goods in keeping
hearts of bad instincts and to seek the love of God
with the law of God.
above all else. It teaches us that true happiness is not
found in riches or well-being, in human fame or ARTICLE 3: MAN'S FREEDOM
power, or in any human achievement - however
beneficial it may be - such as science, technology, 1730 God created man a rational being, conferring
and art, or indeed in any creature, but in God alone, on him the dignity of a person who can initiate and
the source of every good and of all love: control his own actions. "God willed that man should
be 'left in the hand of his own counsel,' so that he
All bow down before wealth. Wealth is that might of his own accord seek his Creator and freely
to which the multitude of men pay an attain his full and blessed perfection by cleaving to
instinctive homage. They measure happiness him." 26
by wealth; and by wealth they measure
respectability.... It is a homage resulting from Man is rational and therefore like God; he is
a profound faith ... that with wealth he may created with free will and is master over his
do all things. Wealth is one idol of the day acts. 27
and notoriety is a second.... Notoriety, or the
I. FREEDOM AND RESPONSIBILITY 1737 An effect can be tolerated without being willed
by its agent; for instance, a mother's exhaustion from
1731 Freedom is the power, rooted in reason and will,
tending her sick child. A bad effect is not imputable
to act or not to act, to do this or that, and so to
if it was not willed either as an end or as a means of
perform deliberate actions on one's own
an action, e.g., a death a person incurs in aiding
responsibility. By free will one shapes one's own life.
someone in danger. For a bad effect to be
Human freedom is a force for growth and maturity in
imputable it must be foreseeable and the agent
truth and goodness; it attains its perfection when
must have the possibility of avoiding it, as in the case
directed toward God, our beatitude.
of manslaughter caused by a drunken driver.
1732 As long as freedom has not bound itself
1738 Freedom is exercised in relationships between
definitively to its ultimate good which is God, there is
human beings. Every human person, created in the
the possibility of choosing between good and evil,
image of God, has the natural right to be recognized
and thus of growing in perfection or of failing and
as a free and responsible being. All owe to each
sinning. This freedom characterizes properly human
other this duty of respect. The right to the exercise of
acts. It is the basis of praise or blame, merit or
freedom, especially in moral and religious matters, is
reproach. FREEDOM an inalienable requirement of the dignity of the
1733 The more one does what is good, the freer one human person. This right must be recognized and
becomes. There is no true freedom except in the protected by civil authority within the limits of the
service of what is good and just. The choice to common good and public order. 32
disobey and do evil is an abuse of freedom and
II. HUMAN FREEDOM IN THE ECONOMY OF SALVATION
leads to "the slavery of sin." 28
1739 Freedom and sin. Man's freedom is limited and
1734 Freedom makes man responsible for his acts to
fallible. In fact, man failed. He freely sinned. By
the extent that they are voluntary. Progress in virtue,
refusing God's plan of love, he deceived himself and
knowledge of the good, and ascesis enhance the
became a slave to sin. This first alienation
mastery of the will over its acts.
engendered a multitude of others. From its outset,
1735 Imputability and responsibility for an action can human history attests the wretchedness and
be diminished or even nullified by ignorance, oppression born of the human heart in consequence
inadvertence, duress, fear, habit, inordinate of the abuse of freedom.
attachments, and other psychological or social
1740 Threats to freedom. The exercise of freedom
factors.
does not imply a right to say or do everything. It is
1736 Every act directly willed is imputable to its false to maintain that man, "the subject of this
author: freedom," is "an individual who is fully self-sufficient
and whose finality is the satisfaction of his own
Thus the Lord asked Eve after the sin in the interests in the enjoyment of earthly goods." 33
garden: "What is this that you have done?" 29 Moreover, the economic, social, political, and
He asked Cain the same question. 30 The cultural conditions that are needed for a just exercise
prophet Nathan questioned David in the of freedom are too often disregarded or violated.
same way after he committed adultery with Such situations of blindness and injustice injure the
the wife of Uriah and had him murdered. 31 moral life and involve the strong as well as the weak
in the temptation to sin against charity. By deviating
An action can be indirectly voluntary when it
from the moral law man violates his own freedom,
results from negligence regarding something
becomes imprisoned within himself, disrupts
one should have known or done: for
neighborly fellowship, and rebels against divine truth.
example, an accident arising from
ignorance of traffic laws. 1741 Liberation and salvation. By his glorious Cross
Christ has won salvation for all men. He redeemed
them from the sin that held them in bondage. "For
freedom Christ has set us free." 34 In him we have of freedom does not entail the putative right to say
communion with the "truth that makes us free." 35 or do anything.
The Holy Spirit has been given to us and, as the
1748 "For freedom Christ has set us free" (Gal 5:1).
Apostle teaches, "Where the Spirit of the Lord is, there
is freedom." 36 Already we glory in the "liberty of the ARTICLE 4: THE MORALITY OF HUMAN ACTS
children of God." 37
1749 Freedom makes man a moral subject. When he
1742 Freedom and grace. The grace of Christ is not acts deliberately, man is, so to speak, the father of
in the slightest way a rival of our freedom when this his acts. Human acts, that is, acts that are freely
freedom accords with the sense of the true and the chosen in consequence of a judgment of
good that God has put in the human heart. On the conscience, can be morally evaluated. They are
contrary, as Christian experience attests especially in either good or evil.
prayer, the more docile we are to the promptings of
grace, the more we grow in inner freedom and I. THE SOURCES OF MORALITY
confidence during trials, such as those we face in the
1750 The morality of human acts depends on:
pressures and constraints of the outer world. By the
working of grace the Holy Spirit educates us in - the object chosen;
spiritual freedom in order to make us free - the end in view or the intention;
collaborators in his work in the Church and in the - the circumstances of the action.
world:
The object, the intention, and the circumstances
Almighty and merciful God, in your goodness make up the "sources," or constitutive elements,
take away from us all that is harmful, so that, of the morality of human acts.
made ready both in mind and body, we may
freely accomplish your will. 38 1751 The object chosen is a good toward which the
will deliberately directs itself. It is the matter of a
IN BRIEF human act. The object chosen morally specifies the
act of the will, insofar as reason recognizes and
1743 "God willed that man should be left in the hand
judges it to be or not to be in conformity with the true
of his own counsel (cf. Sir 15:14), so that he might of
good. Objective norms of morality express the
his own accord seek his creator and freely attain his
rational order of good and evil, attested to by
full and blessed perfection by cleaving to him" (GS
conscience.
17 § 1).
1752 In contrast to the object, the intention resides in
1744 Freedom is the power to act or not to act, and
the acting subject. Because it lies at the voluntary
so to perform deliberate acts of one's own. Freedom
source of an action and determines it by its end,
attains perfection in its acts when directed toward
intention is an element essential to the moral
God, the sovereign Good.
evaluation of an action. The end is the first goal of
1745 Freedom characterizes properly human acts. It the intention and indicates the purpose pursued in
makes the human being responsible for acts of the action. The intention is a movement of the will
which he is the voluntary agent. His deliberate acts toward the end: it is concerned with the goal of the
properly belong to him. activity. It aims at the good anticipated from the
action undertaken. Intention is not limited to
1746 The imputability or responsibility for an action directing individual actions, but can guide several
can be diminished or nullified by ignorance, duress, actions toward one and the same purpose; it can
fear, and other psychological or social factors. orient one's whole life toward its ultimate end. For
example, a service done with the end of helping
1747 The right to the exercise of freedom, especially
one's neighbor can at the same time be inspired by
in religious and moral matters, is an inalienable
the love of God as the ultimate end of all our actions.
requirement of the dignity of man. But the exercise
One and the same action can also be inspired by
several intentions, such as performing a service in IN BRIEF
order to obtain a favor or to boast about it.
1757 The object, the intention, and the
1753 A good intention (for example, that of helping circumstances make up the three "sources" of the
one's neighbor) does not make behavior that is morality of human acts.
intrinsically disordered, such as lying and calumny,
1758 The object chosen morally specifies the act of
good or just. The end does not justify the means. Thus
willing accordingly as reason recognizes and judges
the condemnation of an innocent person cannot be
it good or evil.
justified as a legitimate means of saving the nation.
On the other hand, an added bad intention (such as 1759 "An evil action cannot be justified by reference
vainglory) makes an act evil that, in and of itself, can to a good intention" (cf. St. Thomas Aquinas, Dec.
be good (such as almsgiving).39 praec. 6). The end does not justify the means.
1754 The circumstances, including the 1760 A morally good act requires the goodness of its
consequences, are secondary elements of a moral object, of its end, and of its circumstances together.
act. They contribute to increasing or diminishing the
moral goodness or evil of human acts (for example, 1761 There are concrete acts that it is always wrong
the amount of a theft). They can also diminish or to choose, because their choice entails a disorder of
increase the agent's responsibility (such as acting out the will, i.e., a moral evil. One may not do evil so that
of a fear of death). Circumstances of themselves good may result from it.
cannot change the moral quality of acts themselves;
ARTICLE 5: THE MORALITY OF THE PASSIONS
they can make neither good nor right an action that
is in itself evil. 1762 The human person is ordered to beatitude by
his deliberate acts: the passions or feelings he
II. GOOD ACTS AND EVIL ACTS
experiences can dispose him to it and contribute to
1755 A morally good act requires the goodness of it.
the object, of the end, and of the circumstances
I. PASSIONS
together. An evil end corrupts the action, even if the
object is good in itself (such as praying and fasting 1763 The term "passions" belongs to the Christian
"in order to be seen by men"). patrimony. Feelings or passions are emotions or
movements of the sensitive appetite that incline us
The object of the choice can by itself vitiate
to act or not to act in regard to something felt or
an act in its entirety. There are some
imagined to be good or evil.
concrete acts - such as fornication - that it is
always wrong to choose, because choosing 1764 The passions are natural components of the
them entails a disorder of the will, that is, a human psyche; they form the passageway and
moral evil. ensure the connection between the life of the senses
and the life of the mind. Our Lord called man's heart
1756 It is therefore an error to judge the morality of
the source from which the passions spring. 40
human acts by considering only the intention that
inspires them or the circumstances (environment, 1765 There are many passions. The most
social pressure, duress or emergency, etc.) which fundamental passion is love, aroused by the
supply their context. There are acts which, in and of attraction of the good. Love causes a desire for the
themselves, independently of circumstances and absent good and the hope of obtaining it; this
intentions, are always gravely illicit by reason of their movement finds completion in the pleasure and joy
object; such as blasphemy and perjury, murder and of the good possessed. The apprehension of evil
adultery. One may not do evil so that good may causes hatred, aversion, and fear of the impending
result from it. evil; this movement ends in sadness at some present
evil, or in the anger that resists it.
1766 "To love is to will the good of another." 41 All insofar as they engage reason and will, there is moral
other affections have their source in this first good or evil in them.
movement of the human heart toward the good.
1774 Emotions and feelings can be taken up in the
Only the good can be loved. 42 Passions "are evil if
virtues or perverted by the vices.
love is evil and good if it is good." 43
1775 The perfection of the moral good consists in
II. PASSIONS AND MORAL LIFE
man's being moved to the good not only by his will
1767 In themselves passions are neither good nor evil. but also by his "heart."
They are morally qualified only to the extent that they
ARTICLE 6: MORAL CONSCIENCE
effectively engage reason and will. Passions are said
to be voluntary, "either because they are 1776 "Deep within his conscience man discovers a
commanded by the will or because the will does not law which he has not laid upon himself but which he
place obstacles in their way." 44 It belongs to the must obey. Its voice, ever calling him to love and to
perfection of the moral or human good that the do what is good and to avoid evil, sounds in his heart
passions be governed by reason. 45 at the right moment.... For man has in his heart a law
inscribed by God.... His conscience is man's most
1768 Strong feelings are not decisive for the morality
secret core and his sanctuary. There he is alone with
or the holiness of persons; they are simply the
God whose voice echoes in his depths." 47
inexhaustible reservoir of images and affections in
which the moral life is expressed. Passions are morally I. THE JUDGMENT OF CONSCIENCE
good when they contribute to a good action, evil in
the opposite case. The upright will orders the 1777 Moral conscience, 48 present at the heart of
movements of the senses it appropriates to the good the person, enjoins him at the appropriate moment
and to beatitude; an evil will succumbs to disordered to do good and to avoid evil. It also judges particular
passions and exacerbates them. Emotions and choices, approving those that are good and
feelings can be taken up into the virtues or perverted denouncing those that are evil. 49 It bears witness to
by the vices. the authority of truth in reference to the supreme
Good to which the human person is drawn, and it
1769 In the Christian life, the Holy Spirit himself welcomes the commandments. When he listens to
accomplishes his work by mobilizing the whole his conscience, the prudent man can hear God
being, with all its sorrows, fears and sadness, as is speaking.
visible in the Lord's agony and passion. In Christ
human feelings are able to reach their 1778 Conscience is a judgment of reason whereby
consummation in charity and divine beatitude. the human person recognizes the moral quality of a
concrete act that he is going to perform, is in the
1770 Moral perfection consists in man's being moved process of performing, or has already completed. In
to the good not by his will alone, but also by his all he says and does, man is obliged to follow
sensitive appetite, as in the words of the psalm: "My faithfully what he knows to be just and right. It is by
heart and flesh sing for joy to the living God." 46 the judgment of his conscience that man perceives
and recognizes the prescriptions of the divine law:
IN BRIEF
Conscience is a law of the mind; yet
1771 The term "passions" refers to the affections or the
[Christians] would not grant that it is nothing
feelings. By his emotions man intuits the good and
more; I mean that it was not a dictate, nor
suspects evil.
conveyed the notion of responsibility, of duty,
1772 The principal passions are love and hatred, of a threat and a promise.... [Conscience] is
desire and fear, joy, sadness, and anger. a messenger of him, who, both in nature and
in grace, speaks to us behind a veil, and
1773 In the passions, as movements of the sensitive
teaches and rules us by his representatives.
appetite, there is neither moral good nor evil. But
 Conscience is the aboriginal Vicar of Christ. II. THE FORMATION OF CONSCIENCE
50
1783 Conscience must be informed and moral
1779 It is important for every person to be sufficiently judgment enlightened. A well-formed conscience is
present to himself in order to hear and follow the upright and truthful. It formulates its judgments
voice of his conscience. This requirement of interiority according to reason, in conformity with the true
is all the more necessary as life often distracts us from good willed by the wisdom of the Creator. The
any reflection, self-examination or introspection: education of conscience is indispensable for human
beings who are subjected to negative influences
Return to your conscience, question it.... Turn
and tempted by sin to prefer their own judgment
inward, brethren, and in everything you do,
and to reject authoritative teachings.
see God as your witness. 51
1784 The education of the conscience is a lifelong
1780 The dignity of the human person implies and
task. From the earliest years, it awakens the child to
requires uprightness of moral conscience.
the knowledge and practice of the interior law
Conscience includes the perception of the
recognized by conscience. Prudent education
principles of morality (synderesis); their application in
teaches virtue; it prevents or cures fear, selfishness
the given circumstances by practical discernment of
and pride, resentment arising from guilt, and feelings
reasons and goods; and finally judgment about
of complacency, born of human weakness and
concrete acts yet to be performed or already
faults. The education of the conscience guarantees
performed. The truth about the moral good, stated
freedom and engenders peace of heart.
in the law of reason, is recognized practically and
concretely by the prudent judgment of conscience. 1785 In the formation of conscience the Word of
We call that man prudent who chooses in conformity God is the light for our path, 54 we must assimilate it
with this judgment. in faith and prayer and put it into practice. We must
also examine our conscience before the Lord's Cross.
1781 Conscience enables one to assume
We are assisted by the gifts of the Holy Spirit, aided
responsibility for the acts performed. If man commits
by the witness or advice of others and guided by the
evil, the just judgment of conscience can remain
authoritative teaching of the Church. 55
within him as the witness to the universal truth of the
good, at the same time as the evil of his particular III. TO CHOOSE IN ACCORD WITH CONSCIENCE
choice. The verdict of the judgment of conscience
1786 Faced with a moral choice, conscience can
remains a pledge of hope and mercy. In attesting to
make either a right judgment in accordance with
the fault committed, it calls to mind the forgiveness
reason and the divine law or, on the contrary, an
that must be asked, the good that must still be
erroneous judgment that departs from them.
practiced, and the virtue that must be constantly
cultivated with the grace of God: 1787 Man is sometimes confronted by situations that
make moral judgments less assured and decision
We shall . . . reassure our hearts before him
difficult. But he must always seriously seek what is
whenever our hearts condemn us; for God is
right and good and discern the will of God expressed
greater than our hearts, and he knows
in divine law.
everything. 52
1788 To this purpose, man strives to interpret the data
1782 Man has the right to act in conscience and in
of experience and the signs of the times assisted by
freedom so as personally to make moral decisions.
the virtue of prudence, by the advice of competent
"He must not be forced to act contrary to his
people, and by the help of the Holy Spirit and his
conscience. Nor must he be prevented from acting
gifts.
according to his conscience, especially in religious
matters." 53 1789 Some rules apply in every case:
 - One may never do evil so that good may IN BRIEF
result from it;
1795 "Conscience is man's most secret core, and his
- the Golden Rule: "Whatever you wish that
sanctuary. There he is alone with God whose voice
men would do to you, do so to them." 56
echoes in his depths" (GS 16).
- charity always proceeds by way of respect
for one's neighbor and his conscience: "Thus 1796 Conscience is a judgment of reason by which
sinning against your brethren and wounding the human person recognizes the moral quality of a
their conscience . . . you sin against Christ." 57 concrete act.
Therefore "it is right not to . . . do anything that
makes your brother stumble." 58 1797 For the man who has committed evil, the
verdict of his conscience remains a pledge of
IV. ERRONEOUS JUDGMENT conversion and of hope.
1790 A human being must always obey the certain 1798 A well-formed conscience is upright and
judgment of his conscience. If he were deliberately truthful. It formulates its judgments according to
to act against it, he would condemn himself. Yet it reason, in conformity with the true good willed by the
can happen that moral conscience remains in wisdom of the Creator. Everyone must avail himself
ignorance and makes erroneous judgments about of the means to form his conscience.
acts to be performed or already committed.
1799 Faced with a moral choice, conscience can
1791 This ignorance can often be imputed to make either a right judgment in accordance with
personal responsibility. This is the case when a man reason and the divine law or, on the contrary, an
"takes little trouble to find out what is true and good, erroneous judgment that departs from them.
or when conscience is by degrees almost blinded
through the habit of committing sin." 59 In such 1800 A human being must always obey the certain
cases, the person is culpable for the evil he commits. judgment of his conscience.

1792 Ignorance of Christ and his Gospel, bad 1801 Conscience can remain in ignorance or make
example given by others, enslavement to one's erroneous judgments. Such ignorance and errors are
passions, assertion of a mistaken notion of autonomy not always free of guilt.
of conscience, rejection of the Church's authority
1802 The Word of God is a light for our path. We must
and her teaching, lack of conversion and of charity:
assimilate it in faith and prayer and put it into
these can be at the source of errors of judgment in
practice. This is how moral conscience is formed.
moral conduct.
ARTICLE 7: THE VIRTUES
1793 If - on the contrary - the ignorance is invincible,
or the moral subject is not responsible for his 1803 "Whatever is true, whatever is honorable,
erroneous judgment, the evil committed by the whatever is just, whatever is pure, whatever is lovely,
person cannot be imputed to him. It remains no less whatever is gracious, if there is any excellence, if
an evil, a privation, a disorder. One must therefore there is anything worthy of praise, think about these
work to correct the errors of moral conscience. things." 62

1794 A good and pure conscience is enlightened by A virtue is an habitual and firm disposition to do the
true faith, for charity proceeds at the same time good. It allows the person not only to perform good
"from a pure heart and a good conscience and acts, but to give the best of himself. The virtuous
sincere faith." 60 person tends toward the good with all his sensory
and spiritual powers; he pursues the good and
The more a correct conscience prevails, the
chooses it in concrete actions.
more do persons and groups turn aside from
blind choice and try to be guided by The goal of a virtuous life is to become like
objective standards of moral conduct. 61 God. 63
 THE HUMAN VIRTUES man, often mentioned in the Sacred Scriptures, is
distinguished by habitual right thinking and the
1804 Human virtues are firm attitudes, stable
uprightness of his conduct toward his neighbor. "You
dispositions, habitual perfections of intellect and will
shall not be partial to the poor or defer to the great,
that govern our actions, order our passions, and
but in righteousness shall you judge your neighbor."
guide our conduct according to reason and faith.
68 "Masters, treat your slaves justly and fairly, knowing
They make possible ease, self-mastery, and joy in
that you also have a Master in heaven." 69
leading a morally good life. The virtuous man is he
who freely practices the good. 1808 Fortitude is the moral virtue that ensures firmness
in difficulties and constancy in the pursuit of the
The moral virtues are acquired by human effort. They
good. It strengthens the resolve to resist temptations
are the fruit and seed of morally good acts; they
and to overcome obstacles in the moral life. The
dispose all the powers of the human being for
virtue of fortitude enables one to conquer fear, even
communion with divine love.
fear of death, and to face trials and persecutions. It
The cardinal virtues disposes one even to renounce and sacrifice his life
in defense of a just cause. "The Lord is my strength
1805 Four virtues play a pivotal role and accordingly and my song." 70 "In the world you have tribulation;
are called "cardinal"; all the others are grouped but be of good cheer, I have overcome the world."
prudence
justice
around them. They are: prudence, justice, fortitude, 71
fortitude
temperance
and temperance. "If anyone loves righteousness,
[Wisdom's] labors are virtues; for she teaches 1809 Temperance is the moral virtue that moderates
temperance and prudence, justice, and courage." the attraction of pleasures and provides balance in
64 These virtues are praised under other names in the use of created goods. It ensures the will's mastery
many passages of Scripture. over instincts and keeps desires within the limits of
what is honorable. The temperate person directs the
1806 Prudence is the virtue that disposes practical sensitive appetites toward what is good and
reason to discern our true good in every maintains a healthy discretion: "Do not follow your
circumstance and to choose the right means of inclination and strength, walking according to the
achieving it; "the prudent man looks where he is desires of your heart." 72 Temperance is often
going." 65 "Keep sane and sober for your prayers." 66 praised in the Old Testament: "Do not follow your
Prudence is "right reason in action," writes St. Thomas base desires, but restrain your appetites." 73 In the
Aquinas, following Aristotle. 67 It is not to be New Testament it is called "moderation" or "sobriety."
confused with timidity or fear, nor with duplicity or We ought "to live sober, upright, and godly lives in
dissimulation. It is called auriga virtutum (the this world." 74
charioteer of the virtues); it guides the other virtues
by setting rule and measure. It is prudence that To live well is nothing other than to love God
immediately guides the judgment of conscience. with all one's heart, with all one's soul and
The prudent man determines and directs his with all one's efforts; from this it comes about
conduct in accordance with this judgment. With the that love is kept whole and uncorrupted
help of this virtue we apply moral principles to (through temperance). No misfortune can
particular cases without error and overcome doubts disturb it (and this is fortitude). It obeys only
about the good to achieve and the evil to avoid. [God] (and this is justice), and is careful in
discerning things, so as not to be surprised by
1807 Justice is the moral virtue that consists in the deceit or trickery (and this is prudence). 75
constant and firm will to give their due to God and
neighbor. Justice toward God is called the "virtue of The virtues and grace
religion." Justice toward men disposes one to respect
1810 Human virtues acquired by education, by
the rights of each and to establish in human
deliberate acts and by a perseverance ever-
relationships the harmony that promotes equity with
renewed in repeated efforts are purified and
regard to persons and to the common good. The just
elevated by divine grace. With God's help, they
forge character and give facility in the practice of prepared to confess Christ before men and to follow
the good. The virtuous man is happy to practice him along the way of the Cross, amidst the
them. persecutions which the Church never lacks." 82
Service of and witness to the faith are necessary for
1811 It is not easy for man, wounded by sin, to
salvation: "So every one who acknowledges me
maintain moral balance. Christ's gift of salvation
before men, I also will acknowledge before my
offers us the grace necessary to persevere in the
Father who is in heaven; but whoever denies me
pursuit of the virtues. Everyone should always ask for
before men, I also will deny before my Father who is
this grace of light and strength, frequent the
in heaven." 83
sacraments, cooperate with the Holy Spirit, and
follow his calls to love what is good and shun evil. Hope

II. THE THEOLOGICAL VIRTUES 1817 Hope is the theological virtue by which we
desire the kingdom of heaven and eternal life as our
1812 The human virtues are rooted in the theological
happiness, placing our trust in Christ's promises and
virtues, which adapt man's faculties for participation
relying not on our own strength, but on the help of
in the divine nature: 76 for the theological virtues
the grace of the Holy Spirit. "Let us hold fast the
relate directly to God. They dispose Christians to live
confession of our hope without wavering, for he who
in a relationship with the Holy Trinity. They have the
promised is faithful." 84 "The Holy Spirit . . . he poured
One and Triune God for their origin, motive, and
out upon us richly through Jesus Christ our Savior, so
object.
that we might be justified by his grace and become
1813 The theological virtues are the foundation of heirs in hope of eternal life." 85
Christian moral activity; they animate it and give it its
1818 The virtue of hope responds to the aspiration to
special character. They inform and give life to all the
happiness which God has placed in the heart of
moral virtues. They are infused by God into the souls
every man; it takes up the hopes that inspire men's
of the faithful to make them capable of acting as his
activities and purifies them so as to order them to the
children and of meriting eternal life. They are the
Kingdom of heaven; it keeps man from
pledge of the presence and action of the Holy Spirit
discouragement; it sustains him during times of
in the faculties of the human being. There are three
abandonment; it opens up his heart in expectation
theological virtues: faith, hope, and charity. 77
of eternal beatitude. Buoyed up by hope, he is
Faith preserved from selfishness and led to the happiness
that flows from charity.
1814 Faith is the theological virtue by which we
believe in God and believe all that he has said and 1819 Christian hope takes up and fulfills the hope of
revealed to us, and that Holy Church proposes for the chosen people which has its origin and model in
our belief, because he is truth itself. By faith "man the hope of Abraham, who was blessed abundantly
freely commits his entire self to God." 78 For this by the promises of God fulfilled in Isaac, and who
reason the believer seeks to know and do God's will. was purified by the test of the sacrifice. 86 "Hoping
"The righteous shall live by faith." Living faith "work[s] against hope, he believed, and thus became the
through charity." 79 father of many nations." 87

1815 The gift of faith remains in one who has not 1820 Christian hope unfolds from the beginning of
sinned against it. 80 But "faith apart from works is Jesus' preaching in the proclamation of the
dead": 81 when it is deprived of hope and love, faith beatitudes. The beatitudes raise our hope toward
does not fully unite the believer to Christ and does heaven as the new Promised Land; they trace the
not make him a living member of his Body. path that leads through the trials that await the
disciples of Jesus. But through the merits of Jesus
1816 The disciple of Christ must not only keep the Christ and of his Passion, God keeps us in the "hope
faith and live on it, but also profess it, confidently that does not disappoint." 88 Hope is the "sure and
bear witness to it, and spread it: "All however must be steadfast anchor of the soul . . . that enters . . . where
Jesus has gone as a forerunner on our behalf." 89 1825 Christ died out of love for us, while we were still
Hope is also a weapon that protects us in the "enemies." 100 The Lord asks us to love as he does,
struggle of salvation: "Let us . . . put on the even our enemies, to make ourselves the neighbor
breastplate of faith and charity, and for a helmet the of those farthest away, and to love children and the
hope of salvation." 90 It affords us joy even under poor as Christ himself. 101
trial: "Rejoice in your hope, be patient in tribulation."
The Apostle Paul has given an incomparable
91 Hope is expressed and nourished in prayer,
depiction of charity: "charity is patient and
especially in the Our Father, the summary of
kind, charity is not jealous or boastful; it is not
everything that hope leads us to desire.
arrogant or rude. Charity does not insist on its
1821 We can therefore hope in the glory of heaven own way; it is not irritable or resentful; it does
promised by God to those who love him and do his not rejoice at wrong, but rejoices in the right.
will. 92 In every circumstance, each one of us should Charity bears all things, believes all things,
hope, with the grace of God, to persevere "to the hopes all things, endures all things." 102
end" 93 and to obtain the joy of heaven, as God's
1826 "If I . . . have not charity," says the Apostle, "I am
eternal reward for the good works accomplished
nothing." Whatever my privilege, service, or even
with the grace of Christ. In hope, the Church prays
virtue, "if I . . . have not charity, I gain nothing." 103
for "all men to be saved." 94 She longs to be united
Charity is superior to all the virtues. It is the first of the
with Christ, her Bridegroom, in the glory of heaven:
theological virtues: "So faith, hope, charity abide,
Hope, O my soul, hope. You know neither the these three. But the greatest of these is charity." 104
day nor the hour. Watch carefully, for
1827 The practice of all the virtues is animated and
everything passes quickly, even though your
inspired by charity, which "binds everything together
impatience makes doubtful what is certain,
in perfect harmony"; 105 it is the form of the virtues; it
and turns a very short time into a long one.
articulates and orders them among themselves; it is
Dream that the more you struggle, the more
the source and the goal of their Christian practice.
you prove the love that you bear your God,
Charity upholds and purifies our human ability to
and the more you will rejoice one day with
love, and raises it to the supernatural perfection of
your Beloved, in a happiness and rapture
divine love.
that can never end. 95
1828 The practice of the moral life animated by
Charity
charity gives to the Christian the spiritual freedom of
1822 Charity is the theological virtue by which we the children of God. He no longer stands before God
love God above all things for his own sake, and our as a slave, in servile fear, or as a mercenary looking
neighbor as ourselves for the love of God. for wages, but as a son responding to the love of him
who "first loved us": 106
1823 Jesus makes charity the new commandment.
96 By loving his own "to the end," 97 he makes If we turn away from evil out of fear of
manifest the Father's love which he receives. By punishment, we are in the position of slaves.
loving one another, the disciples imitate the love of If we pursue the enticement of wages, . . . we
Jesus which they themselves receive. Whence Jesus resemble mercenaries. Finally if we obey for
says: "As the Father has loved me, so have I loved the sake of the good itself and out of love for
you; abide in my love." And again: "This is my him who commands . . . we are in the position
commandment, that you love one another as I have of children. 107
loved you." 98
1829 The fruits of charity are joy, peace, and mercy;
1824 Fruit of the Spirit and fullness of the Law, charity charity demands beneficence and fraternal
keeps the commandments of God and his Christ: correction; it is benevolence; it fosters reciprocity
"Abide in my love. If you keep my commandments, and remains disinterested and generous; it is
you will abide in my love." 99 friendship and communion:
 Love is itself the fulfillment of all our works. 1837 Fortitude ensures firmness in difficulties and
There is the goal; that is why we run: we run constancy in the pursuit of the good.
toward it, and once we reach it, in it we shall
1838 Temperance moderates the attraction of the
find rest. 108
pleasures of the senses and provides balance in the
III. THE GIFTS AND FRUITS OF THE HOLY SPIRIT use of created goods.

1830 The moral life of Christians is sustained by the 1839 The moral virtues grow through education,
gifts of the Holy Spirit. These are permanent deliberate acts, and perseverance in struggle.
dispositions which make man docile in following the Divine grace purifies and elevates them.
promptings of the Holy Spirit.
1840 The theological virtues dispose Christians to live
1831 The seven gifts of the Holy Spirit are wisdom, in a relationship with the Holy Trinity. They have God
understanding, counsel, fortitude, knowledge, piety, for their origin, their motive, and their object - God
and fear of the Lord. They belong in their fullness to known by faith, God hoped in and loved for his own
Christ, Son of David. 109 They complete and perfect sake.
the virtues of those who receive them. They make
1841 There are three theological virtues: faith, hope,
the faithful docile in readily obeying divine
and charity. They inform all the moral virtues and
inspirations.
give life to them.
Let your good spirit lead me on a level path.
1842 By faith, we believe in God and believe all that
110
he has revealed to us and that Holy Church proposes
For all who are led by the Spirit of God are for our belief.
sons of God . . . If children, then heirs, heirs of
1843 By hope we desire, and with steadfast trust
God and fellow heirs with Christ. 111
await from God, eternal life and the graces to merit
1832 The fruits of the Spirit are perfections that the it.
Holy Spirit forms in us as the first fruits of eternal glory.
1844 By charity, we love God above all things and
The tradition of the Church lists twelve of them:
our neighbor as ourselves for love of God. Charity,
"charity, joy, peace, patience, kindness, goodness,
the form of all the virtues, "binds everything together
generosity, gentleness, faithfulness, modesty, self-
in perfect harmony" (Col 3:14).
control, chastity." 112
1845 The seven gifts of the Holy Spirit bestowed upon
IN BRIEF
Christians are wisdom, understanding, counsel,
1833 Virtue is a habitual and firm disposition to do fortitude, knowledge, piety, and fear of the Lord.
good.
ARTICLE 8: SIN
1834 The human virtues are stable dispositions of the
I. MERCY AND SIN
intellect and the will that govern our acts, order our
passions, and guide our conduct in accordance 1846 The Gospel is the revelation in Jesus Christ of
with reason and faith. They can be grouped around God's mercy to sinners. 113 The angel announced to
the four cardinal virtues: prudence, justice, fortitude, Joseph: "You shall call his name Jesus, for he will save
and temperance. his people from their sins." 114 The same is true of the
Eucharist, the sacrament of redemption: "This is my
1835 Prudence disposes the practical reason to
blood of the covenant, which is poured out for many
discern, in every circumstance, our true good and to
for the forgiveness of sins." 115
choose the right means for achieving it.
1847 "God created us without us: but he did not will
1836 Justice consists in the firm and constant will to
to save us without us." 116 To receive his mercy, we
give God and neighbor their due.
must admit our faults. "If we say we have no sin, we
deceive ourselves, and the truth is not in us. If we Jesus, Peter's denial and the disciples' flight.
confess our sins, he is faithful and just, and will forgive However, at the very hour of darkness, the hour of
our sins and cleanse us from all unrighteousness." 117 the prince of this world, 126 the sacrifice of Christ
secretly becomes the source from which the
1848 As St. Paul affirms, "Where sin increased, grace
forgiveness of our sins will pour forth inexhaustibly.
abounded all the more." 118 But to do its work grace
must uncover sin so as to convert our hearts and III. THE DIFFERENT KINDS OF SINS
bestow on us "righteousness to eternal life through
1852 There are a great many kinds of sins. Scripture
Jesus Christ ourLord." 119 Like a physician who
provides several lists of them. The Letter to the
probes the wound before treating it, God, by his
Galatians contrasts the works of the flesh with the fruit
Word and by his Spirit, casts a living light on sin:
of the Spirit: "Now the works of the flesh are plain:
Conversion requires convincing of sin; it fornication, impurity, licentiousness, idolatry, sorcery,
includes the interior judgment of conscience, enmity, strife, jealousy, anger, selfishness, dissension,
and this, being a proof of the action of the factions, envy, drunkenness, carousing, and the like.
Spirit of truth in man's inmost being, becomes I warn you, as I warned you before, that those who
at the same time the start of a new grant of do such things shall not inherit the Kingdom of God."
grace and love: "Receive the Holy Spirit." Thus 127
in this "convincing concerning sin" we
1853 Sins can be distinguished according to their
discover a double gift: the gift of the truth of
objects, as can every human act; or according to
conscience and the gift of the certainty of
the virtues they oppose, by excess or defect; or
redemption. The Spirit of truth is the Consoler.
according to the commandments they violate. They
120
can also be classed according to whether they
II. THE DEFINITION OF SIN concern God, neighbor, or oneself; they can be
divided into spiritual and carnal sins, or again as sins
1849 Sin is an offense against reason, truth, and right
in thought, word, deed, or omission. The root of sin is
conscience; it is failure in genuine love for God and
in the heart of man, in his free will, according to the
neighbor caused by a perverse attachment to
teaching of the Lord: "For out of the heart come evil
certain goods. It wounds the nature of man and
thoughts, murder, adultery, fornication, theft, false
injures human solidarity. It has been defined as "an
witness, slander. These are what defile a man." 128
utterance, a deed, or a desire contrary to the eternal
But in the heart also resides charity, the source of the
law." 121
good and pure works, which sin wounds.
1850 Sin is an offense against God: "Against you, you
IV. THE GRAVITY OF SIN: MORTAL AND VENIAL SIN
alone, have I sinned, and done that which is evil in
your sight." 122 Sin sets itself against God's love for us 1854 Sins are rightly evaluated according to their
and turns our hearts away from it. Like the first sin, it is gravity. The distinction between mortal and venial
disobedience, a revolt against God through the will sin, already evident in Scripture, 129 became part of
to become "like gods," 123 knowing and determining the tradition of the Church. It is corroborated by
good and evil. Sin is thus "love of oneself even to human experience.
contempt of God." 124 In this proud self- exaltation,
1855 Mortal sin destroys charity in the heart of man
sin is diametrically opposed to the obedience of
by a grave violation of God's law; it turns man away
Jesus, which achieves our salvation. 125
from God, who is his ultimate end and his beatitude,
1851 It is precisely in the Passion, when the mercy of by preferring an inferior good to him.
Christ is about to vanquish it, that sin most clearly
Venial sin allows charity to subsist, even though it
manifests its violence and its many forms: unbelief,
offends and wounds it.
murderous hatred, shunning and mockery by the
leaders and the people, Pilate's cowardice and the 1856 Mortal sin, by attacking the vital principle within
cruelty of the soldiers, Judas' betrayal - so bitter to us - that is, charity - necessitates a new initiative of
God's mercy and a conversion of heart which is and the privation of sanctifying grace, that is, of the
normally accomplished within the setting of the state of grace. If it is not redeemed by repentance
sacrament of reconciliation: and God's forgiveness, it causes exclusion from
Christ's kingdom and the eternal death of hell, for our
When the will sets itself upon something that is of its
freedom has the power to make choices for ever,
nature incompatible with the charity that orients
with no turning back. However, although we can
man toward his ultimate end, then the sin is mortal
judge that an act is in itself a grave offense, we must
by its very object . . . whether it contradicts the love
entrust judgment of persons to the justice and mercy
of God, such as blasphemy or perjury, or the love of
of God.
neighbor, such as homicide or adultery.... But when
the sinner's will is set upon something that of its nature 1862 One commits venial sin when, in a less serious
involves a disorder, but is not opposed to the love of matter, he does not observe the standard
God and neighbor, such as thoughtless chatter or prescribed by the moral law, or when he disobeys
immoderate laughter and the like, such sins are the moral law in a grave matter, but without full
venial. 130 knowledge or without complete consent.

1857 For a sin to be mortal, three conditions must 1863 Venial sin weakens charity; it manifests a
together be met: "Mortal sin is sin whose object is disordered affection for created goods; it impedes
grave matter and which is also committed with full the soul's progress in the exercise of the virtues and
knowledge and deliberate consent." 131 the practice of the moral good; it merits temporal
punishment. Deliberate and unrepented venial sin
1858 Grave matter is specified by the Ten
disposes us little by little to commit mortal sin.
Commandments, corresponding to the answer of
However venial sin does not break the covenant with
Jesus to the rich young man: "Do not kill, Do not
God. With God's grace it is humanly reparable.
commit adultery, Do not steal, Do not bear false
"Venial sin does not deprive the sinner of sanctifying
witness, Do not defraud, Honor your father and your
grace, friendship with God, charity, and
mother." 132 The gravity of sins is more or less great:
consequently eternal happiness." 134
murder is graver than theft. One must also take into
account who is wronged: violence against parents is While he is in the flesh, man cannot help but
in itself graver than violence against a stranger. have at least some light sins. But do not
despise these sins which we call "light": if you
1859 Mortal sin requires full knowledge and
take them for light when you weigh them,
complete consent. It presupposes knowledge of the
tremble when you count them. A number of
sinful character of the act, of its opposition to God's
light objects makes a great mass; a number
law. It also implies a consent sufficiently deliberate to
of drops fills a river; a number of grains makes
be a personal choice. Feigned ignorance and
a heap. What then is our hope? Above all,
hardness of heart 133 do not diminish, but rather
confession. 135
increase, the voluntary character of a sin.
1864 "Therefore I tell you, every sin and blasphemy
1860 Unintentional ignorance can diminish or even
will be forgiven men, but the blasphemy against the
remove the imputability of a grave offense. But no
Spirit will not be forgiven." 136 There are no limits to
one is deemed to be ignorant of the principles of the
the mercy of God, but anyone who deliberately
moral law, which are written in the conscience of
refuses to accept his mercy by repenting, rejects the
every man. The promptings of feelings and passions
forgiveness of his sins and the salvation offered by
can also diminish the voluntary and free character
the Holy Spirit. 137 Such hardness of heart can lead
of the offense, as can external pressures or
to final impenitence and eternal loss.
pathological disorders. Sin committed through
malice, by deliberate choice of evil, is the gravest. V. THE PROLIFERATION OF SIN

1861 Mortal sin is a radical possibility of human 1865 Sin creates a proclivity to sin; it engenders vice
freedom, as is love itself. It results in the loss of charity by repetition of the same acts. This results in perverse
inclinations which cloud conscience and corrupt the 1872 Sin is an act contrary to reason. It wounds man's
concrete judgment of good and evil. Thus sin tends nature and injures human solidarity.
to reproduce itself and reinforce itself, but it cannot
1873 The root of all sins lies in man's heart. The kinds
destroy the moral sense at its root.
and the gravity of sins are determined principally by
1866 Vices can be classified according to the virtues their objects.
they oppose, or also be linked to the capital sins
1874 To choose deliberately - that is, both knowing it
which Christian experience has distinguished,
and willing it - something gravely contrary to the
following St. John Cassian and St. Gregory the Great.
divine law and to the ultimate end of man is to
They are called "capital" because they engender
commit a mortal sin. This destroys in us the charity
other sins, other vices. 138 They are pride, avarice,
without which eternal beatitude is impossible.
envy, wrath, lust, gluttony, and sloth or acedia.
Unrepented, it brings eternal death.
1867 The catechetical tradition also recalls that there
1875 Venial sin constitutes a moral disorder that is
are "sins that cry to heaven": the blood of Abel, 139
reparable by charity, which it allows to subsist in us.
the sin of the Sodomites, 140 the cry of the people
oppressed in Egypt, 141 the cry of the foreigner, the 1876 The repetition of sins - even venial ones -
widow, and the orphan, 142 injustice to the wage engenders vices, among which are the capital sins.
earner. 143

1868 Sin is a personal act. Moreover, we have a

responsibility for the sins committed by others when
we cooperate in them:

- by participating directly and voluntarily in

them;
- by ordering, advising, praising, or approving
them;
- by not disclosing or not hindering them when
we have an obligation to do so;
- by protecting evil-doers.

1869 Thus sin makes men accomplices of one

another and causes concupiscence, violence, and
injustice to reign among them. Sins give rise to social
situations and institutions that are contrary to the
divine goodness. "Structures of sin" are the expression
and effect of personal sins. They lead their victims to
do evil in their turn. In an analogous sense, they
constitute a "social sin." 144

IN BRIEF

1870 "God has consigned all men to disobedience,

that he may have mercy upon all" (Rom 11:32).

1871 Sin is an utterance, a deed, or a desire contrary

to the eternal law (St. Augustine, Faust 22: PL 42, 418).
It is an offense against God. It rises up against God in
a disobedience contrary to the obedience of Christ.