MORAL THEOLOGY

CHAPTER 4:
MORAL DISCERNMENT

MORAL DISCERNMENT  In contrast to the object, the intention resides in

 Discernment of spirits is closely related to the the acting subject. Because it lies at the
virtue prudence because Christian morality voluntary source of an action and determines it
involves so much work of discernment. by its end, intention is an element essential to
 Through this spiritual process, we may be able the moral evaluation of an action.
to be in communion with the Church in terms of  The circumstances, including the
moral teachings. consequences, are secondary elements of a
 Men and women should be open to the guidance moral act. They contribute to increasing or
of the Holy Spirit for it is God alone who diminishing the moral goodness or evil of human
absolutely knows the concrete nature and acts (for example, the amount of a theft). They
purpose of mankind and creation. can also diminish or increase the agent’s
THE MORALITY OF HUMAN ACTS responsibility (such as acting out of a fear of
 As a starting point in exploring the matter of death). Circumstances of themselves cannot
moral discernment, it is fitting to understand first change the moral quality of acts themselves,
the nature on the morality of human acts. they can make neither good nor right an action
According to St. Thomas Aquinas, human acts that is in itself evil. (CCC, 1754)
are moral acts because they express and DISCERNMENT OUTSIDE CHRISTIAN THEOLOGY
determine the goodness or evil of the individual  Republic Act 9344: Juvenile Justice and Welfare
who performs them. The morality of acts is Act of 2006
defined by the relationship of man’s freedom  A child above fifteen (15) years but
with the authentic good. below eighteen (18) years of age shall
 Hence, acting is morally good when the choices likewise be exempt from criminal liability
of freedom are in conformity with man’s true and be subjected to an intervention
good and thus express the voluntary ordering of program, unless he/she has acted with
the person towards his ultimate end: God discernment, in which case, such child
himself, the supreme good in whom man finds shall be subjected to the appropriate
his full and perfect happiness. Freedom makes proceedings in accordance with this Act
man a moral subject. When he acts deliberately  Supreme Court Resolution
man is, so to speak, the father of his acts.  Discernment as the capacity of the child
Human acts, that is, acts that are freely chosen at the time of the commission of the
in consequences of a judgment of conscience, offense to understand the differences
can be morally evaluated. They are either good between right and wrong and the
or evil. consequences of the wrongful act.
THE SOURCES OF MORALITY  Psychology
 The morality of human acts depends on:  Discernment is a term used to describe
 the object chosen; the activity of determining the value of a
 the end in view or the intention; and certain subject or event. Typically, it is
 the circumstances of the action. used to describe the activity of going
 They make up the “sources” or past the mere perception of something,
constitutive elements of the to making detailed judgments about that
morality of human acts. thing. As a virtue, a discerning individual
(Catechism of the Catholic is considered to possess wisdom, and
Church, 1750) be of good judgement; especially so
 The object chosen is a good toward which the with regard to subject matter often
will deliberately directs itself. It is the matter of a overlooked by others.
human act. The object chosen morally specifies MORAL DISCERNMENT
the act of the will, insofar as reason recognizes  When confronted with moral problems and the
and judges it to be or not to be in conformity with insights of reason come to end the Holy Spirit,
the true good. Objective norms of morality through his inspiration, moves that person to
express the rational order of good and evil, choose which way or thing God wants him or her
attested to by conscience. (CCC, 1751) to go or to do.
 Hence, there is a need to consider all things as
subordinate to our relationship with God and to
integrate them all into our love of God.
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CHAPTER 4:
MORAL DISCERNMENT

 How can we do that? It is through the spiritual  “The way of the Church is not to condemn
process of discernment. anyone for ever; it is to pour out the balm of
 How do we know that the decision that make God’s mercy on all those who ask for it with a
comes from God or from just other natural sincere heart” (no. 296). Hence, in discerning
source? ‘irregular’ situations, the pope said, speaking of
 Though, “the fruit of the spirit is love, joy, peace, everyone in whatever situation they find
patience, kindness, generosity, faithfulness, themselves, “No one can be condemned for
gentleness, self-control” (Gal 6:23), it is never ever, because that is not the logic of the Gospel.”
easy to discern the Spirit. (no. 298)
 “Test everything; retain what is good. Refrain GAUDETE ET EXSULTATE
from every kind of evil” (1 Thes 12:21f).  He said that the only way to know if something
 “Do not conform yourselves to the standards of comes from the Holy Spirit is through
this world, but let God transform you inwardly by discernment, which calls for something more
a complete change of your mind. Then you will than intelligence or common sense (no. 166).
be able to know the will of God – what is pleasing  “If we ask with confidence that the Holy Spirit
to him and is perfect.” (Rom 12:2). grant us this gift, and then seek to develop it
 St. John also warns, “Beloved, do not trust every through prayer, reflection, reading and good
spirit but test the spirits to see whether they counsel, then surely we will grow in this spiritual
belong to God, because many false prophets endowment” (Ibid.).
have gone out into the world.” (1 Jn 4:1). CHRISTUS VIVIT
EVANGELII GAUDIUM  The Pope introduces a ‘vocational discernment’
 He proposes, amid the crisis of communal to the youth of today. He raises the real
commitment, something much more in the line question: ‘For whom am I?’ and not, ‘Who am
of an ‘evangelical discernment,’ which is an I?”.
approach of a missionary disciple, an approach  “Of course, you are for God. But he has decided
nourished by the light and strength of the Holy that you should also be for others, and he has
Spirit (no. 50). given you many qualities, inclination, gifts and
 The pope exhorts all the communities to an ever- charisms that are not for you, but to share with
watchful scrutiny of the signs of the times. He those around you” (no. 286).
said that we need to distinguish clearly what  “When the Lord thinks of each of you and what
might be a fruit of the kingdom from what runs he wants to give you, he sees you as his close
counter to God’s plan. friend. And if he plans to grant you a grace, a
 This spiritual exercise involves not only charism that will help you live to the full and
recognizing and discerning spirits, but also – become someone who benefits others,
and this is decisive – choosing movements of someone who leaves a mark in life, it will surely
the spirit of good and rejecting those of the spirit be a gift that will bring you more joy and
of evil (no. 51). excitement than anything else in this world. Not
AMORIS LAETITIA because that gift will be rare or extraordinary, but
 Pope proposes for the Church’s pastors a because it will perfectly fit you.” (no. 288)
responsibility for ‘pastoral discernment’ not only REASONS WHY IT IS NEVER EASY TO DISCERN
of promoting Christian marriage but also of the THE SPIRITS
situations of a great many who no longer live the  The Spirit itself is invisible and transcendent.
reality of Christian marriage. In this pastoral  We are prone to rationalize in our own favor.
discernment, there is a need ‘to identify  Many issues are complicated and do not admit
elements that can foster evangelization and ready solutions.
human and spiritual growth (no. 293) NEGATIVE CRITERIA IN THE DISCERNMENT OF
SPIRITS
 If the discernment process does not issue forth
in the classic “fruits” of the Spirit – love, joy,
peace, patient, endurance, kindness,
generosity, faith, mildness, and chastity (Gal
5:22-23), it is probably not “of the Spirit.”
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CHAPTER 4:
MORAL DISCERNMENT

 If the discernment process leads to the doctrinal

or moral positions which are clearly inconsistent
with the doctrinal tradition of the Church and/or
with recognized norms of biblical and theological
scholarship, it is probably not “of the Spirit.”
 If the discernment process intensifies the
isolation and even spiritual eccentricities of
those involved in it rather than enhancing the life
of the whole Body of Christ (Eph 4:15-16), it is
probably not “of the Spirit.”
 If the discernment process ignores pertinent
information, rejects the counsel of others who
have knowledge and experience in the matter at
hand, and formulates its judgments by
imposition rather than by corporate reflection, it
is probably not “of the Spirit.”
RULES FOR THE DISCERNMENT OF SPIRITS
 God always works in peace and usually slowly.
 Enlightened discernment usually needs the help
of objective evaluation by others.
 The workings of the good spirit are discerned by
the good results which ensue and the workings
of the false spirits by the evil results.
 For Christians in particular a basic criterion for
the discernment is a person's love for Christ.
 A last criterion finally is the bond with the
community of faith.
CONCLUSION
 Discernment is a process of spirituality that
comes from authentic Christian prayer and
worship concerning moral and spiritual decision
making through (STOP) Searching, Thinking,
consultation with Others and Prayer that would
contribute to the formation of a basic relevant
vision with the use of Sacred Scripture and the
teachings of the Church.
 “Our Father, let what you want be done, and be
done in me and in everyone.”
 In a summary, discernment does not answer the
question: “What is the best way in principle to do
the right thing?” Rather: “What is the best way
for me, in this situation to do the right thing?”