良心のルネサンス : ヨゼフ・フックスの貢献とその遺産(<特集>第二ヴァティカン公会議閉会四十周年記念)

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We focus on the post-Vatican II approach to conscience. The Second Vatican Council proposed the renewal of moral theology using the metaphor of sequela Christi. The main focus is the personal relation- ship between God and human persons, in and through Christ. Based on this understanding, the Council proposed two contributions to the renewal of moral theology: a shift from a law-centered to a person- centered approach, and a return to scriptural sources. For our detailed examination, we take Josef Fuchs' work as representative, because he contributed so significantly to the aggiornamento of moral theology. He takes the position of autonomous morality. Autonomous morality does not consist in insights available only to believers. Human freedom plays an important role in this morality. His understanding of freedom is based on the teachings of Thomas Aquinas. According to him, the relationship between freedom and the good itself is transcendental. The individual person's freedom participates in that absolute freedom which is engraved in human existence. Fuchs presents three kinds of freedom: basic freedom, Christian freedom, and freedom of choice. Among them, basic freedom or transcendental freedom plays a fundamental role. Without considering this freedom, one cannot sufficiently appreciate conscience, because freedom very much concerns the formation of conscience. This formation constitutes our self-cultivation. In the process of self-cultivation, acts of the will are critical. The will is ultimately oriented toward the good itself. In this way, human morality is a given by which one can accomplish self-cultivation. Freedom is essential to human morality. According to Fuchs, human morality and Christian morality are materially identical. In other words, Christian morality is in essence true human morality. However, at the same time, Christian morality also has an original character: Christian intentionality. Therefore, in order to explain the essence of Christian morality, both human morality and transcendental Christian intentionality must be taken into account. In the interface of human morality and Christian morality, natural law holds an important place. Natural law is never merely an abstract concept, but rather is rooted in personal self-understanding, as well as one's own communication with Christ. In other words, natural law is engraved in the nature of human beings in the sense that they can discover and recognize it in themselves. Natural law is closely related to the formation of conscience. Conscience is not merely the criterion by which one judges right or wrong action and behavior. Rather, conscience is where the personal relationship between God and the human person subsists. In other words, conscience is the source of all moral obligations : there.we are called by God to love and to develop ourselves so as to know what constitutes right living. Conscience is not the direct voice of God, but is the human way of responding to God. The conscience is so engraved in each person that one can become truly and fully human through experiences of moral decision-making. Fidelity to conscience is what determines whether one is good or evil. One can find true morality in the conscience, which is, thus, closely related to self-cultivation.
上智大学の論文
2005-08-01

著者

竹内修一
上智大学神学部

良心のルネサンス : ヨゼフ・フックスの貢献とその遺産(<特集>第二ヴァティカン公会議閉会四十周年記念)

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