The true voice of the conscience

The debate about divorce has generated a lot of discussion about freedom of conscience, the formation of conscience and its voice. A particularly illuminating direction on the subject may be found in what Pope Benedict XVI had to say during a meeting with the clergy of the Dioceses of Belluno-Feltre and Treviso, way back on July 24, 2007.

On that occasion, a priest asked the Holy Father for his advice “about the formation of conscience, especially in young people, because, today, it seems more and more difficult to form a consistent conscience, an upright conscience” and “good and evil are often confused with having good and bad feelings, the more emotive aspect”.

This is what the Pope had to say:

To a certain extent, this question reflects a problem of western culture because in the last two centuries the concept of “conscience” has undergone a profound transformation. Today, the idea prevails that only what is quantifiable can be rational, which stems from reason. Other things, such as the subjects of religion and morals, should not enter into common reason because they cannot be proven or, rather, put to the “acid test”, so to speak.

In this situation, where morals and religion are, as it were, almost expelled from reason, the subject is the only ultimate criterion of morality and also of religion, the subjective conscience, which knows no other authority. In the end, the subject alone decides, with his feelings and experience, on the possible criteria he has discovered. Yet, in this way, the subject becomes an isolated reality and the parameters change from one day to the next.

In the Christian tradition, “conscience”, con-scientia, means “with knowledge”, that is, ourselves, our being is open and can listen to the voice of being itself, the voice of God. Thus, the voice of the great values is engraved in our being and the greatness of the human being is precisely that he is not closed in on himself, he is not reduced to the material, something quantifiable, but possesses an inner openness to the essentials and has the possibility of listening. In the depths of our being, not only can we listen to the needs of the moment, to material needs, but we can also hear the voice of the Creator himself and, thus, discern what is good and what is bad.

Of course, this capacity for listening must be taught and encouraged. The commitment to the preaching that we do in Church consists of precisely this: Developing this very lofty capacity with which God has endowed human beings for listening to the voice of truth and also the voice of values.

Thus, a first step would be to make people aware that our very nature carries in itself a moral message, a divine message that must be deciphered. We can become increasingly better acquainted with it and listen to it if our inner hearing is open and developed.

The actual question now is how to carry out in practice this education in listening, how to make human beings capable of it despite all the forms of modern deafness, how to ensure that this listening, the Ephphatha of Baptism, the opening of the inner senses, truly takes place.

In taking stock of the prevailing situation, one can propose the combination of a secular approach and a religious approach, the approach of faith.

Today, we all see that man can destroy the foundations of his existence, his earth, hence, that we can no longer simply do what we like or what seems useful and promising at the time with this earth of ours, with the reality entrusted to us. On the contrary, we must respect the inner laws of creation, of this earth; we must learn these laws and obey these laws if we wish to survive. Consequently, this obedience to the voice of the earth, of being, is more important for our future happiness than the voices of the moment, the desires of the moment.

In short, this is a first criterion to learn: That being itself, our earth, speaks to us and we must listen if we want to survive and to decipher this message of the earth. And if we must be obedient to the voice of the earth, this is even truer for the voice of human life. Not only must we care for the earth, we must respect the other, others: both the other as an individual person, as my neighbour, and others as communities who live in the world and have to live together. And we see that it is only with full respect for this creature of God, this image of God which man is, and with respect for our coexistence on this earth, that we can develop. Here we reach the point when we need the great moral experiences of humanity.

These experiences are the result of an encounter with the other, with the community. We need the experience that human freedom is always a shared freedom and can only function if we share our freedom with respect for the values that are common to us all. It seems that with these steps it will be possible to make people see the need to obey the voice of being, to respect the dignity of the other, to accept the need to live our respective freedom together as one freedom, and, through all this, to recognise the intrinsic value that can make a dignified communion of life possible among human beings.

Thus, as has been said, we come to the great experiences of humanity in which the voice of being is expressed. We especially come to the experiences of this great historical pilgrimage of the people of God that began with Abraham. In him, not only do we find the fundamental human experiences but, also, we can hear through these experiences the voice of the Creator himself, who loves us and has spoken to us.

Here, in this context, respecting the human experiences that point out the way to us today and in the future, the 10 commandments always have a priority value in which we see the important signposts on our way. The 10 commandments reinterpreted, relived in the light of Christ, in the light of the life of the Church and of her experiences, point to certain fundamental and essential values.

Together, the fourth and sixth commandments suggest the importance of our body, of respecting the laws of the body and of sexuality and love, the value of faithful love, of the family; the fifth commandment points to the value of life and also the value of community life; the seventh commandment regards the value of sharing the earth’s goods and of a fair distribution of these goods and of the stewardship of God’s creation; the eighth commandment points to the great value of truth. If, therefore, in the fourth, fifth and sixth commandments we have love of neighbour, in the seventh we have the truth.

None of this works without communion with God, without respect for God and God’s presence in the world. In any case, a world without God becomes an arbitrary and egoistic world.

There is light and hope only if God appears. Our life has a meaning we must not produce ourselves but which precedes us and guides us. In this sense, therefore, together, we should take the obvious routes which, today, even the lay conscience can easily discern.

We should therefore seek to guide people to the deepest voices, to the true voice of the conscience that is communicated through the great tradition of prayer, of the moral life of the Church. Thus, in a process of patient education, we can all learn to live and to find true life.