Protection of Conscience Project
Protection of Conscience Project
Service, not Servitude

Service, not Servitude
Decree on the Apostolate of the Laity
Apostolicam Actuositatem, 18 November, 1965

5. The work of Christ's redemption concerns essentially the salvation of men; it takes in also, however, the renewal of the whole temporal order. The mission of the Church, consequently, is not only to bring men the message and grace of Christ but also to permeate and improve the whole range of the temporal. The laity, carrying out this mission of the Church, exercise their apostolate therefore in the world as well as in the Church, in the temporal order as well as in the spiritual. These orders are distinct; they are nevertheless so closely linked that God's plan is, in Christ, to take the whole world up again and make of it a new creation, in an initial way here on earth, in full realization at the end of time. The layman, at one and the same time a believer and a citizen of the world, has only a single conscience, a Christian conscience; it is by this that he must be guided continually in both domains.

Declaration on Religious Liberty
Dignitatis Humane, 7 December, 1965

3. This becomes even clearer if one considers that the highest norm of human life is the divine law itself - eternal, objective and universal, by which God orders, directs and governs the whole world and the ways of the human community according to a plan conceived in his wisdom and love. God has enabled man to participate in this law of his so that, under the gentle disposition of divine providence, many may be able to arrive at a deeper and deeper knowledge of unchangeable truth. For this reason everybody has the duty and consequently the right to seek the truth in religious matters so that, through the use of appropriate means, he may prudently form judgements of conscience which are sincere and true. . . It is through his conscience that man sees and recognizes the demands of the divine law. He is bound to follow this conscience faithfully in all his activity so that he may come to God, who is his last end. Therefore he must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters. The reason is because the practice of religion of its very nature consists primarily of those voluntary and free internal acts by which a man directs himself to God. Acts of this kind cannot be commanded or forbidden by any merely human authority. But his own social nature requires that man give external expression to these internal acts of religion, that he communicate with others on religious matters, and profess his religion in community. Consequently to deny man the free exercise of his religion in society, when the just requirements of public order are observed, is to do an injustice to the human person and to the very order established by God for men.

11. . . .Taught by Christ's word and example the apostles followed the same path. From the very beginnings of the Church the disciples of Christ strove to convert men to confess Christ as Lord, not however by applying coercion or with the use of techniques unworthy of the Gospel but, above all, by the power of the word of God. They steadfastly proclaimed to all men the plan of God the Saviour, "who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4). At the same time, however, they showed respect for the weak even though they were in error, and in this way made it clear how "each of us shall give an account of himself to God" (Rom. 14:12) and for that reason is bound to obey his conscience. Like Christ, the apostles were constantly bent on bearing witness to the truth of God and they showed the greatest courage in speaking "the word of God with boldness" (Acts 4:31) before people and rulers. With a firm faith they upheld the truth that the Gospel itself is indeed the power of God for the salvation of all who believe. They therefore despised "all worldly weapons" and followed the example of Christ's meekness and gentleness as they preached the word of God with full confidence in the divine power of that word to destroy those forces hostile to God and lead men to believe in and serve Christ. Like their Master, the apostles too recognized legitimate civil authority: "Let every person be subject to the governing authorities...he who resists the authorities resists what God has appointed" (Rom. 13:1-2). At the same time they were not afraid to speak out against public authority when it opposed God's holy will: "We must obey God rather than men (Acts 5:29). This is the path which innumerable martyrs and faithful have followed through the centuries all over the world.

13. . . . . At the same time the Christian faithful, in common with the rest of men, have the civil right of freedom from interference in leading their lives according to their conscience. A harmony exists therefore between the freedom of the Church and that religious freedom which must be recognized as the right of all men and all communities and must be sanctioned by constitutional law.

14. . . . However, in forming their consciences the faithful must pay careful attention to the sacred and certain teaching of the Church. For the Catholic Church is by the will of Christ the teacher of truth. It is her duty to proclaim and teach with authority the truth which is Christ and, at the same time, to declare and confirm by her authority the principles of the moral order which spring from human nature itself.
Pastoral Constitution on the Church in the Modern World
Gaudium et Spes, 7 December, 1965

16. Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, tells him inwardly at the right moment: do this, shun that. For man has in his heart a law inscribed by God. His dignity lies in observing this law, and by it he will be judged. His conscience is man's most secret core, and his sanctuary. There he is alone with God whose voice echoes in his depths. By conscience, in a wonderful way, that law is made known which is fulfilled in the love of God and of one's neighbour. Through loyalty to conscience Christians are joined to other men in the search for truth and for the right solution to so many moral problems which arise both in the life of individuals and from social relationships. Hence, the more a correct conscience prevails, the more do persons and groups turn aside from blind choice and try to by guided by the objective standards of moral conduct. Yet it often happens that conscience goes astray through ignorance which it is unable to avoid, without thereby losing its dignity. This cannot be said of the man who takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin.

26. . . . At the same time, however, there is a growing awareness of the sublime dignity of the human person, who stands above all things and whose rights and duties are universal and inviolable. He ought, therefore, to have ready access to all that is necessary for living a genuinely human life: for example, food, clothing, housing, the right freely to choose his state of life and set up a family, the right to education, work, to his good name, to respect, to proper knowledge, the right to act according to the dictates of conscience and to safeguard his privacy, and rightful freedom even in mattes of religion.

43. . . . But it is no less mistaken to think that we may immerse ourselves in earthly activities as if these latter were utterly foreign to religion, and religion were nothing more than the fulfilment of acts of worship and the observance of a few moral obligations. One of the gravest errors of our time is the dichotomy between the faith which many profess and the practice of their daily lives. As far back as the Old Testament the prophets vehemently denounced this scandal, and in the New Testament Christ himself with greater force threatened it with severe punishment. Let there, then, be no such pernicious opposition between professional and social activity on one hand and religious life on the other. The Christian who shirks his temporal duties shirks his duties towards his neighbour, neglects God himself, and endangers his eternal salvation.

. . . It is to the laity, though not exclusively to them, that secular duties and activity properly belong. When, therefore, as citizens of the world, they are engaged in any activity either individually or collectively, they will not be satisfied with meeting the minimum legal requirements but will strive to become truly proficient in that sphere. They will gladly cooperate with others working towards the same objectives. Let them be aware of what their faith demands of them in these matters and derive strength from it; let them not hesitate to take the initiative at the opportune moment and put their findings into effect. It is their task to cultivate a properly informed conscience and to impress the divine law on the affairs of the earthly city.

50. . . . Married people should realize that in their behaviour they may not simply follow their own fancy but must be ruled by conscience- and conscience ought to be conformed to the law of God in the light of the teaching authority of the Church, which is the authentic interpreter of divine law. For the divine law throws light on the meaning of married love, protects it and leads it to truly human fulfilment.

76. . . . It is of supreme importance, especially in a pluralistic society, to work out a proper vision of the relationship between the political community and the Church, and to distinguish clearly between the activities of Christians, acting individually or collectively in their own name as citizens guided by the dictates of Christian conscience, and their activity acting along with their pastors in the name of the Church.

Decree on Christian Education
Gravissimum Educationis, 28 October, 1965

6. The public authority, therefore, whose duty it is to protect and defend the liberty of the citizens, is bound according to the principles of distributive justice to ensure that public subsidies to schools are so allocated that parents are truly free to select schools for their children in accordance with their conscience.

8. . . . The sacred Synod therefore affirms once more the right of the Church freely to establish and conduct schools of all kinds and grades, a right which has already been asserted time and again in many documents of the Magisterium. It emphasizes that the exercise of this right is of the utmost importance for the preservation of liberty of conscience, for the protection of the rights of parents, and for the advancement of culture itself.

Dogmatic Constitution on the Church
Lumen Gentium, 21 November, 1964

16. . . . Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their c onscience- those too may achieve eternal salvation.

36. . . . Because of the very economy of salvation the faithful should learn to distinguish carefully between the rights and the duties which they have as belonging to the Church and those which fall to them as members of human society. They will strive to unite the two harmoniously, remembering that in every temporal affair they are to be guided by a Christian conscience, since not even in temporal business may any human activity be withdrawn from God's dominion. In our times it is most necessary that this distinction and harmony should shine forth as clearly as possible in the manner in which the faithful act, in order that the mission of the Church may correspond more fully with the special circumstances of the world today.