Chapter IV MORAL DISCERNMENT _ LEARNING OBJECTIVES ‘At the end of the chapter, students are expected to: 1. explain the morality of human acts; 2. identify the sources of morality; 3. compare secular understanding of discernment and theological understanding of discernment; locate the biblical texts as basis of the discernment of spirits; detect the negative criteria in the discernment of spirits; explain the Christian anthropological meaning of soul and spirit; prepare oneself to the process of discernment of spirits; and familiarize the process of moral decision-making. PNA After learning from the previous chapter about moral conscience, it is now fitting for the scholars to explore in this field moral theology that would lead to moral discernment on the morality of the human acts. Though discernment of spinits is closely related to the virtue prudence, let us have a separate chapter on this subject matter because Christian morality actually involves so much work of discernment, which is a very important process in moral decision-making. This means that one should consider moral problems affecting human life in the light of the Gospel and of human experiences through the help of the Holy Spirit. Through this spiritual process, we will be able to know the will of God in all events in our lives. THE MORALITY OF HUMAN ACTS As a starting point in exploring the matter of moral discernment, it is fitting to understand first the nature on the morality of human acts. According to St. Thomas Aquinas, human acts are moral acts because they express and determine the goodness or evil of the individual who performs them. The morality of actsis defined by the relationship of man’s freedom with the authentic good. Hence, acting is morally good when the choices of freedom are in conformity with man's true good and thus express the voluntary ordering of the person towards his or her ultimate end: God himself, the supreme good in whom man finds his full and perfect happiness. Freedom makes man a moral subject. When he/she acts deliberately, he or she, so to speak, is the father of his or her acts. Human acts, that is, acts that are freely chosen in consequences of a judgment of conscience, can be morally evaluated, They are either good or evil, 10 Veritatis Splendor, nos. 71-72 111 Catechism of the Catholic Church, no. 1749. 49 Scanned with CamScannerTHE SOURCES OF MORALITY —_ i i 3 he i vie oe The morality of human acts depends on: the “sources” or constitutive intention; and 3) the circumstances of the action. They a “> tholic Church, no. 1750) . elements of the morality of human acts (Catechism oi deliberately directs itsele! Teli the i i —- ‘The object chosen is a good toward which the wi fies the act of the will, insofar ; ly speci matter of a human act. The object chosen’ ea conformity with the true good, as reason recognizes and judges it to be or not Mler of good and evil, attested to by Objective norms of morality express the rational order of 8 : ience (CCC, no. 1751). : | ee ay pe the intention resides in the acting subject. a : lies at the voluntary source of an action and determines it by its end, intention is ia el ee essential to the moral evaluation of an action. The end is the first goal of the intention and indicates the purpose pursued in the action. The intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpo: ; it can orient one’s whole life towards its ultimate end. For example, a service done with the end of helping one’s neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. On and the same action can also be inspired by several intentions, performing a service in order to obtain a favor or to boast abi A good intention does not make behavior that is intr: and calumny, good or just. The end does not justify th such as out it (CCC, no. 1749). insically disordered, such lying ¢ means. Thus the condemnation te means of saving the nation. On itself, can be good (such as almsgiving) (CCC, no, re enet act ev that inant The circumstances, including the conse circumstances together. An evil end (such as praying and fasting “in ord. itself vitiate an act in its entirety. : object, of the énd,| and of the on, i ‘ . er tobe seen by oe even if the objectis good in itself ere There are someconerer > The Object ofthe choice can bY ic always wrong to choose, because choos ete acts 5 ing th ’ moral evil (CCC, no. 1755). B Shem entails corrupts the act; Scanned with CamScannerIt is therefore an error to judge the morality of human act by considering only the intention that inspires them or the circumstances (environment, social pressure, duress oremergency, etc.) which supply their context. There are acts which, in and of themselves, independently of circumstances and intentions, are always gravely illicit by reason of their object; such as blasphemy and perjury, murder and adultery. One may not do evil so that good may result from it (CCC, no. 1756). a1 Although the sources of the morality of human act can be determined by moral agent or doer, however, a careful discernment by the agent or doer on the human act would be helpful if the moral decision making is in light of the Church’s magisterium. DISCERNMENT OUTSIDE CHRISTIAN THEOLOGY To understand how the legal parlance treated the word discernment, start with Section 6 of Republic Act No, 9344, otherwise known as Juvenile Justice and Welfare Act of 2006, amending Article 12, paragraph 3 of the Revised Penal Code of the Philippines, which provides, A child above fifteen (15) years but below eighteen (18) years of age shalll likewise be exempt from criminal liability and be subjected to an intervention program, unless he/she has acted with discernment, in which case, such child shall be subjected to the appropriate proceedings in accordance with this Act. ‘The Supreme Court, in an en banc resolution, defines discernment as the capacity of the child at the time of the commission of the offense to understand the differences between right and wrong and the consequences of the wrongful act." This means that discernment refers to the mental capacity of the child to understand the difference between right and wrong of the act and its consequences. Relative to this, jurisprudence describes discernment as the mental capacity to fully appreciate the consequences of one’s unlawful acts, or to determine the difference between right and wrong. This may be shown and should be determined by considering all the circumstances afforded by the record of the case, his appearance, his attitude and his behavior and conduct, not only before and during the commission of the act but also after and even during the trial.® “Thus, when the accused, 11 years old, shot with a slingshot (Cirador) the right eye of the offended party causing serious injuries upon the latter, and after hitting him, still uttered bad remarks, such show that the accused realized the nature of his wrongful act, and he, therefore, acted with discernment.”"* [ia Sadiona pvbaph\ ni Rulon Juve Confit withthe Lai M. No. 024-8-80, November 2, 2009, 113 Antonio L. Gregorio, Fundamentals of Criminal Law Review, pp.75-76, iting the cases of People vs. Navarro, (CA) 51 0.6, 4092 and People vs. Doquena, 68 Phil. $80). 114 Ibid,, citing the case of People vs. Alcabao, 44 0. G. 5006. SL Scanned with CamScanner>» that as longas such person knows In the above jurisprudence, it therefore simply 547° fan act, whether right or wion what he or shes doing, aware of all the circumstances 1g ‘ jor, and conduct, then there and manifested in his or her appearance, attitude, behavio® 8 ere ig a word, discernmer joral signi that the p. : dit the moral significance Z . ae rd, ‘ment relates to l ascribes to the act. This is the knowledge or understan sk h acts. Thus, this refers to the awareness of the consequences of one’s negligent act which, may caus¢ injury to another person. , Other fields of science may have different, if not the sane ae . the word, discernment. In Psychology, for example, we also have to consider g Discernment is a term used to describe the activity of determining the value of a certain subject or event. Typically, tis used to describe the activity of going past the mere perception of something, to making detailed judgments about ‘that thing. Asavirtue, ‘a discerning individual is considered to possess wisdom, and be of good. pene especially so with regard to subject matter often overlooked by others. Hence, the Christian faithful must be careful in using this term because of the different perspectives in other fields in which the word discernment is used. DISCERNMENT: A GIFT FROM 60D iscernment is actually a gift from God. This is a gift of knowing the action of the Holy Spirit. If it is a divine gift freely given, then men and women should be open to the guidance of the Holy Spirit for it is God alone who absolutely knows the concrete nature and purpose of mankind and creation. One commentary has this to say about discernment. It is all about being able to see with clarity what God is doing in my life, to hear with distinctiveness what God is saying, to understand with greater fullness what God might be inviting me to in order that I may be able to respond to this God in the choices that I make every day of my life. When we recognize God in out life, we are able to recognize as well what separate us from God, such as our sinful tendencies that prevent us from seeing and recognizing God's presence in ou daily lives. .. God desires always to give us his gift of discernment so that we maY come to recognize the presence of Jesus in our daily lifes Hence, there is a need to consider all things as subordinate to our relationship wi? God and to integrate them all into our love for Christ. How can we de that? Beeicallit® at? h through the spiritual process of discernment. But how do we ision We ; e jon make comes from God and not just from other natural oan hats deo 52 Scanned with CamScannerST. PAUL'S TEACHINGS For St. Paul, the reason and source of morality is God, Christ, and Spirit. Through the intercession of the Spirit one will be able to pray in his or her weakness, because they do not know how to pray as they ought (Rom 8:26-27).” Hence, the grace of God helps one ‘act morally. He also warns the people of Corinth that those who do wrong will not inherit the kingdom of God: people of immoral lives, idolaters, adulterers, catamites, sodomites, thieves, usurers, drunkards, slanderers and swindlers will never inherit the kingdom of God (1 Corinthians 6:9-10). Thus, St. Paul names the manifestation of spirit to'each individual, which is actually realized through the discernment of spirits. Among other writings of St, Paul regarding discernment of spirit are the following. Romans 12:2: Do not conform yourselves to the standards of this world, but let God transform you inwardly by a complete change of your mind. Then you will be able to know the will of God ~ what is pleasing to him and is perfect. 2. 1 Corinthians 12:10: Another works miracles, another is a prophet, another recognizes what comes from the good or evil spirit; another speaks in tongues, and still another interprets what has been said in tongues. 3. Ephesians 5:6-9: Let no one deceive you with empty arguments, for these are the sins which God is about to condemn in people with such people. you were once darkness, but now you are light in the Lord. Behave as children of light; the fruits of light are kindness, justice and truth in every form. 4, Philippians 1:9-10: My prayers I ask that your love may lead you each day to a deeper knowledge and clearer discernment, that you may have good criteria for everything. 5. 1 Thessalonians 4:3-5: The will of God for you is to become holy and not to have unlawful sex. Let each of you behave towards his wife as a holy and respectful husband, rather than being led by lust, as are pagans who do not know God." ST. JOHN'S TEACHING St. John also warns, “Beloved, do not trust every spirit but test the spirits to see whether they belong to God, because many false prophets have gone out into the world.” (1 John 4:1). “John underlined the role of the Holy Spirit to guide us in truth, but he is dealing with the case of the prophets who do not speak according to the faith received from the apostles through the Church.”"” But how can we recognize the Spirit of God? St. John continues, “Any spirit recognizing Jesus as the Christ who has taken our flesh is of God. But any spirit that does not recognize Jesus is not from God, it is the spirit of the antichrist” (4:2-3), M7 O'Toole, S.J, pp. 1747. 118 This teaching i actually a cal toa life of purity and work. Thus, fornication, adultery, and prostitution do not absolutely conform to Christian morality. These verses should be read in elation to 1 Cor 6:12-20 on sexual immorality 119. Commentary from the Christian Community Bible. 53 Scanned with CamScannerPOPE FRANCIS’ TEACHINGS ON DISCERNMENT __ Most of the ecclesiastical documents issued by Pope Francis always contain the t., on discernment. Tale for an instance on his Apostolic Exhortation Bvangelii Gaudi, Proposes, amid the crisis of communal commitment, something much more in the ing an ‘evangelical discernment; which is an approach of a missionary disciple, an appro, nourished by the light and strength of the Holy Spirit (no. 50). The pope exhorts aj communities to an ever watchful scrutiny of the signs of the times. He said that we nog to distinguish clearly what might be a fruit of the kingdom from what runs counter 4, God’s plan. This spiritual exercise involves not only recognizing and discerning spiyg, but also ~ and this is decisive - choosing movements of the spirit of good and rejecting those of the spirit of evil (no. 51). In his Post-Synodal Apostolic Exhortation Amoris Laetitia (published March 19, 201, the Pope proposes for the Church’s pastors a responsibility for “pastoral discernment’ no, only of promoting Christian marriage but also of the situations of a great many who np longer live the reality of Christian marriage. In this pastoral discernment, there is a nee ‘to identify elements that can foster evangelization and human and spiritual growth (no 293). “The way of the Church is not to condemn anyone for ever; it is to pour out the balm of God's mercy on all those who ask for it with a sincere heart” (no. 296). Hence, in discerning ‘irregular’ situations, the Pope said, speaking of everyone in whatever situation they find themselves, “No one can be condemned for ever, because that is not the logic of the Gospel.” (no. 298) In another Apostolic Exhortation Gaudete et exsultate (Rejoice and be Glad, published on April 9, 2019) of Pope Francis, he said that the only way to know if something comes from the Holy Spirit is through discernment, which calls for something more than intelligence or common sense (no. 166). “If we ask with confidence that the Holy Spirit grant us this gift, and then seek to develop it through prayer, reflection, reading and good counseh then surely we will grow in this spiritual endowment” (Ibid). In his recent Post-Synodal Apostolic Exhortation Christus Vivit (published on March 25, 2018), the Pope introduces a ‘vocational discernment’ to the youth of today. He rast the real question: “For whom am 1?” and not, ‘Who am I?”. “Of course you are for God. But he has decided that you should also be for others, and he has given you many qualities inclination, gifts and charisms that are not for you, but to share with those around yo" (no. 286). The pope said that “when the Lord thinks of each of you and what he wants give you, he sees you as his close friend. And if he plans to grant you a grace, a chari™ that will help you live to the full and become someone who benefits others, someon? *" leaves a mark in life, it will surely be a gift that will bing you more joy and exit than anything else in this world. Not because that gift will be rare or extraordina™} because it will perfectly fit you" (no, 288), 54 = 4 Scanned with CamScannerSOUL AND SPIRIT IN CHRISTIAN ANTHROPOLOGY. —_—_ Ttis important to note that it is through our spirit that we can always connect to God inorder to know His will for us. Hence, one should understand the basic meaning of spirit according to Christian anthropology. St. Paul, in his First Letter to the Thessalonians says, May the God who gives you peace make you holy in every way and keep you your whole being -spirt, soul, and body — free from every fault at the coming of our Lord Jesus Christ (5:23). Here, Paul lines up a tripartite form of anthropology: 1) soma — body, 2) psyche - soul, and 3) pneuna ~ spirit, which designate the whole human being in different aspects. In this case, peuma ~ spirit, does not designate the Holy Spirit (Romans 8:16; 1 Corinthians 210-11), Joined to soma and psyche, pneuma ~ spirit, suggests the knowing and willing self and, as such the aspect that is particularly apt to receive the Spirit of God. This would be consistent typical Jewish anthropology, where pneuma ~ “spirit,” essentially identifies the person as a creature; psyche ~ “soul,” the person as a vital being; and soma ~ “body,” the 10 person as a corporal and social being: For Paul, pneuma (spirit) means man as regards consciousness, intelligence, and understanding. The spirit knows man’s thoughts (1 Corinthians 2:11) and perceives the witness of the divine spirit (Romans 8:16). Hence, our spirit is not part of ourselves, it is us, and it is at the same time our access to God. Our soul expresses itself in different in the measure of our experience ‘ways, for example in dreams. We only discover our spi of God?” ‘The Church teaches that the human body shares in the dignity of the image of God precisely because it is animated by a spiritual soul." The “soul” signifies the spiritual principle in man. The “spirit” signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with Goa DIFFICULTY IN UNDERSTANDING THE WILL OF THE SPIRIT Though, “the fruit of the spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control” (Galathians 5:23), it is never easy to discern the Spirit. “Bven the man of prayer and the saint are not automatically assured of a correct grasp of God’s will in every individual case.””5 Richard McBrien, in his work Catholicism (p. 975), gives the reasons why it is never easy to discern the spirits. 1. The Spirit itself is invisible and transcendent. 2. Weare prone to rationalize in our own favor. 3. Many issues are complicated and do not admit ready solutions. 120 Joseph A. Fitzmyer, S.J, et al, The New Jerome Biblical Commentary, p. 779. 321 Gunther Bornkamm, Paul, Translated by D. M. G. Stalker, Hodder and Stoughton, London, p. 131 122 Commentary on 1 Thess 5:23, Christian Community Bible, Catholic Pastoral Edition. 123 Catechism of the Catholic Church, no. 364. 124 CCC, no, 367, 125 Peschke, vol. 1, p. 59. 55 Scanned with CamScanner4 Response to the spirit can never be absolutely certain. Thus, it is helpful to con, the following negative criteria in the discernment of spirits, according to McBrien, 1. Ifthe discernment process does not issue forth in the classic “fruits” of the Spirit ~ love, joy, peace, patient, endurance, kindness, generosity, faith, mil chastity (Galathians 5:22-23), it is probably not “of the Spirit.” If the discernment process leads to the doctrinal or moral positions which ‘ag clearly inconsistent with the doctrinal tradition of the Church and/or With Fecognized norms of biblical and theological scholarship, itis probably not “op the Spirit.” sider ldness, ang Ifthediscernmentprocessintensifies the isolation andeven spiritual eccentricities of those involved in it rather than enhancing the life of the whole Body of Chris, (Ephesians 4:15-16), i 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, itis probably not “of the Spirit.” RULES FOR THE DISCERNMENT OF SPIRITS Although, it is true that following the best rules is not enough for there must be an endless dynamism to discover or rediscover, contemplate, and understand the will of God in whatever happens at all times in our lives. The rules for the discernment of spits offered by Peschke may be helpful. Consider the following. 1. God always works in peace and usually slowly. 2. Enlightened discernment usually needs the help of objective evaluation by others 3. 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, 4, For Christians in particular a basic criterion for the discernment is a person's love for Christ. 5. Alast criterion finally is the bond with the community of faith.125 The Catechism for Filipino Catholics (no. 859) offers the process of making moral decisions which involves: 1) we, ourselves, as the moral agene or doer, 2) using eva knowledge, i.e. personal knowledge of the heart, including affecting and imagination; 3) according to our basic moral character and the virtues we have freely developed. Among the many proposed patterns for moral decision-making, three stages 3! essential: 1) discerning (STOP: Search, Think, [consult] Others, ane Pry 2) relestt Olan oor oa) conscience's decision in applying the objective norm © the concrete act or situation. oe Fescntespp 81 6 Peschke, py 128 Ore. 860. 56 ? 3 Scanned with CamScanner‘The STOP pedagogy contributes to the formation of a basic relevant vision that will sound the decision tobe made. Ina word, in the process of discernment the prayer would tes Our Father, le what you want be don, and be done in me and in everyone.” srop si -k, in his work Moral Problems, What Does a Christian Do? (pp. 29-35), ‘Michael Pennoc] systematically illustrates the STOP sign. Consider the following works of Pennok that forms part of this study. ‘The $ in the STOP sign stands for Search. We should always begin our process of deciding what is right and wrong by searching out the facts. There are questions that help disclosing reality - they are reality revealing questions, such as what, why, when, where, who, and how. An excellent starting point in moral decision making is to know WHAT you are talking about. What is it you propose to do? WHY is an extremely important question to ask because it gets at the motives of the person performing the action. Motives can make all the difference in morality. WHO is another thing that we should consider in judging moral cases because people involved in the situation often play a significant role in determining right and wrong. WHERE is not always a significant factor. But place can often affect the morality of an action. WHEN? Timing need not always be a key factor. The HOW refers to the means used to bring about the desired action. Traditionally, in Catholic morality, the principle that should be considered in solving moral problems is “The end does not justify the means.” Thus, you cannot directly do something that is evil in order to bring about the good effect you are hoping for. ‘The T sign means Think. After searching out the basic facts of particular moral cases, it is necessary to reflect more deeply on them before making a decision. This deeper reflection includes two very important steps: 1) considering alternatives to the proposed action; 2) reflection on the consequences of the action. ‘The O sign stands for consultation with others. One undeniable fact about human life is that humans are social beings. We are dependent on others for our very life, for our education, for our employment, for most aspects of everyday living. We are beings who live for others; moreover, the Christian believes that we live for others as well. Part of the reflection on the consequences of our actions is a serious consideration of how they will affect other people. Secondly, because we are social beings, it is often prudent to ask for and reflect on the advice of others. The P sign signifies prayer which is a powerful way to get God's help in searching out his will for us. Jesus Christ assures his disciples that if two of you join your voices on earth to pray for anything whatever, it shall be granted to you by the Father in heaven (Matthew 18:19). Prayer may also be in the form of reflection and meditation, 57 Scanned with CamScanneryy CONCLUSION heart iy cercise especially when is a very important spiritual exercise especi co: with moral probl nfronted ems. However, it should always be ee i a i, _ 2 la: ? cWeneMe the question: “What isthe bese way in principle oe sone "What isthe best way fr me, in this stuation todo the right sine at Seod works is actually not enough. They should be Sees wel eg Pleasing God. Though discernment includes reason and P , ‘i i God who knows and Boes beyond human ‘understanding in a very mysterious way of Go loves, and who therefore teaches, loos Rather, 58 A Scanned with CamScannerACTIVITY 4.1 Name: Section: Score: Read the following passage in the Gospel. The Virginal Conception of Christ (Matthew 1:18-25) This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph, but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph, being a man of honor and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when an angel of the Lord appeared to him in a dream and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins. Now all this took place to fulfill the words spoken by the Lord through the prophet: The virgin will conceive and give birth to ason and they wil call him Immanuel, aname which means ‘God-is-with-us’. When Joseph woke up he did what the angel of the Lord had told him to do; he took his wife to his home and, though he had not had. intercourse with her, she gave birth to a son, and he named him Jesus. Group reflection sharing. The group must be composed of five (5) members, with a leader, Each member must share his or her understanding and reflection based on the following questions. 1. Describe Joseph's integrity as a member of the Jewish community. 2. What do you think is the reason why Joseph wanted to divorce Mary secretly? 3. How do you describe Joseph as a man of discernment? Use ee ee eee Se ES 59 Scanned with CamScannerACTIVITY 4.2 Name; ——_____________ Section: _____. Score: ___— First Paper 4, Makea reflection paper. 2. Think of a moral problem that you are presently facing today (personal, family, or social). 3, Write it, in a letter form, addressed to God, like “Dear God,” or “Dear Lord Jesus,” or whatever. 4, Manifest your thoughts and feelings, then offer your petitions and prayer regarding your moral problem. 5, Signit, like “Very truly yours or “Sincerely yours, ‘Second Paper 1. Write the answer, in a letter form which is addressed to you, of your prayer and petitions (“as if” you are the Lord who answers your prayer and petitions). 2. Write the name of the addressee, like “Lovingly yours, “Jesus Christ,” or etc) 61 Scanned with CamScanner