The Catechism in a Year (with Fr. Mike Schmitz) - Day 234: Freedom and Responsibility

Episode Date: August 22, 2023

The Catechism gives us an overview of what it means for humans to have freedom, as well as some of the ramifications of that freedom. It introduces us to the countercultural notion that true freedom is to choose the good—the “freedom” to choose evil is merely the abuse of freedom. Fr. Mike ensures that we understand imputability and culpability because questions about intention, ignorance, and other social factors will be the hinges upon which swing the doors of sin. Today’s readings are Catechism paragraphs 1730-1738. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Hi, my name is Father Mike Schmitz and you're listening to The Catechism in a Year Podcast, where we encounter God's plan of sheer goodness for us, revealed in Scripture and passed down to the tradition of the Catholic faith. The Catechism in a Year is brought to you by Ascension. In 365 days, we'll read through the Catechism of the Catholic Church discovering our identity and God's family as we journey together toward a heavenly home. This is day 234. We are reading paragraphs 1730 to 1738. As always, I am using the ascension edition of the Catechism,

which includes the foundations of faith approach, but you can follow along with any recent version of the Catechism of the Catholic Church. You can also download your own Catechism in a year reading plan by visiting ascensionpress.com slash the IY and you can click follow or subscribe to your podcast app for daily updates and daily notifications because you made it today to day 2 3 4 day 234 we were in paragraph 17 30 17 38 about man's freedom yesterday we talked about that were made for the attitude right we're made for that fullness of blessing

today we recognize that we've been given freedom. And there's something so powerful about that, because freedom comes with responsibility. Like, what, what, I know. But, but we have the capacity to choose good. We have the capacity to choose evil. And because we have the capacity to do this, we have the responsibility to do this. That makes sense.

The last couple of days, we went through the entire article. Today, we're only going to do a part of the article. We might call it a particle. I don't know what I'm saying, but we're going to talk about the reality that because we're given freedom, we have the responsibility to live like God. We have the responsibility to use that freedom, to exercise that freedom by doing good, by choosing the good. That means we're responsible. I know, I know. But what a great gift. Tomorrow we'll talk about human freedom in the economy of salvation, like when it comes

to freedom and sin and threats to freedom. But today we're talking about that power we have, the capacity to choose good or evil. And so because of that, because we need God's help, we need God's grace. Let us call upon Him now in prayer, Father in heaven. We give you thanks and praise and thank you. Again, and thank you so much for your goodness. Thank you so much for bringing us to this day, for bringing us to this moment. Thank you for giving us an intellect to think. Thank you for giving us a will that we can choose. Thank you for creating us in intellect to think, thank you for giving us a will that we can choose. Thank you for creating us in your image and likeness and

conferring on us this dignity and this power. Thank you for the power To do good. Thank you for the power to choose the good. Help us to always always turn away from evil. Help us to always always turn away from evil, help us to always, always turn towards you, and in turning towards you, experience that be attitude, experience that blessing, experience that fullness,

that is you, and that fullness that comes from choosing you. Give us this power, because Lord, we often find ourselves too weak to choose. Give us the power to do the right. In Jesus' name we pray, Amen, and the name of the Father, and of the Son, and of the Holy Spirit. Amen, it is the 234 rewriting paragraphs, 1730 to 1738. Article 3, man's freedom. God created man, irrational being, conferring on him the dignity of a person who can initiate and control his own actions.

God willed that man should be left in the hand of his own counsel, so that he might of his own accord seek his creator and freely attain his full and blessed perfection by cleaving to him. St. Aaronnaeus wrote, man is rational, and therefore like God, he is created with free will and his master over his acts. Freedom and responsibility. Freedom is the power rooted in reason and will to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life.

Human freedom is a force for growth and maturity in truth and goodness, it attains its perfection when directed toward God or be attitude. As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing in sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to the slavery of sin.

Freedom makes man responsible for his acts to the extent that they are voluntary. Progress in virtue, knowledge of the good, and a ceasus enhance the mastery of the will over its acts. Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. Every act directly willed is imputable to its author, thus the Lord asked Eve after the sin in the garden, what is this that you have done? He asked Cain the same question.

The prophet Nathan questioned David in the same way after he committed adultery with the wife of Eureia and had him murdered. An action can be indirectly voluntary when it results from negligence regarding something one should have known or done, for example, an accident arising from ignorance of traffic laws. An effect can be tolerated without being wheeled by its agent, for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not wild either as an end or as a means of an action, for example, a death a person incurs in aiding someone in danger.

For a bad effect to be imputable, it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. Freedom is exercised in relationship between human beings. Every human person created in the image of God has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. The right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order.

All right, now we have it. Beargab's 1730 to 1738. I don't know if you guys got jazzed up by that, but I definitely did. I love this is just the concept, the reality. That's just the concept. We live it every single day. The reality that yes, we've been given an intellect so we can know the good, we can know the true, we can know the beautiful. We also have been given this will

and because we are rational beings with wills, we have power, right? We have the capacity to choose, we have freedom. Now, it's so incredible. I love the, even the definition of what freedom is. Pergave 1731, freedom is the power, right? It's a capacity, it's an ability. Freedom is the power rooted in reason and will, right? Our intellects and our will, to act or not to act, to do this or that, and to sort to perform deliberate actions on one's own responsibility. That's the definition of freedom. In fact, you can even make it simpler. You can define freedom like this. You could say freedom is not simply the ability to do whatever you

want, but freedom is the power to do what is right, right? The power to do what you ought. That is true freedom. So freedom is the power to do what I ought to go on to say this next line in 1731 is such such an incredible. It says this very short sentence by free will one shapes one's own life. Please sit with that for the rest of the week by free will one shapes one's own life. There's this quote I came across as something like this that the child is the father of the man. I'm trying to communicate is who we choose to be earlier on in life is who we ultimately end up becoming later in life, right? So the child becomes the father of the man that the girl becomes the mother of the woman. That makes sense? By free will, one shapes one's own life. That human freedom is a force for growth and maturity and truth and goodness

and it attains its perfection directed towards God or our peatitude. Now the question comes up sometimes paragraph 1732 answers it. The question comes up, well if one of the God's gifts for us is freedom, like the ability to choose right or wrong, then what about heaven? Can you still can you still sin in heaven? And if you can't, doesn't that mean that you're no longer free in heaven? If you get to heaven and it's like, yeah, there's no sin there. Wait a second. There's sin on earth because we have the capacity to either say, yes to God or say, no to God. So question in heaven, are we not free anymore?

Great question, camper. So paragraph 1732 says, as long as freedom has not bound itself definitively to its ultimate good, which is God, there is the possibility of choosing between good and evil, and thus they either groin in perfection or failing in sinning. But there isn't that possibility in heaven. No. Does that mean we don't have freedom? No, it means our freedom has been perfected. So if we bind ourselves definitively to God, that's heaven, right? We're bound definitively to God that we've chosen with our lives. God.

In heaven, we have perfect freedom. Remember, freedom is not the ability to do whatever I want. Freedom is the power to do what I ought to. It actually have the capacity to say, that's the good, good and I get to choose it and I choose it every time to know to know right and wrong and to say I choose the right every single time that is true freedom. In fact, paragraph 1733 goes on to point out the more one of what is good and just. That does sin is actually not to become free. The sin is to become a slave of sin. And so in heaven, you're completely free. In heaven, you become even freer, even more joyful because there's no true freedom except in the service of what is good. And just that makes sense. I hope it does because yes, in heaven there is no sin, but we just completely free to be constantly choosing God true, the good and the beautiful, to love each other and to love

the Lord as we're supposed to. So good. And to not do that occasionally, but to do that perpetually rooted deeply in actual real true choice. Now, because we have freedom, we have responsibility. Pergraph 1734 highlights this. It says, freedom makes man responsible for his acts to the extent that they are voluntary.

Now, we recognize that responsibility for an action. Another word is culpability, right? So imputability or responsibility, culpability for an action can be diminished or even nullified. If there are things like ignorance, I didn't know what I was supposed to do, or I didn't know how to do it. In that vertence, I didn't mean to do this. This was not my intention.

Dress is a thing that can affect culpability, right? If I'm under duress, sometimes there's things that we do out of fear or even habit. Sometimes even inordinate attachments or other psychological or social factors, they reduce our culpability. So, as it says, in 1735, we're going to talk about this more later on, but responsibility for an action can be diminished or even nullified by those factors. Yet, every act directly willed we are culpable for. That we are responsible for all those actions. Remember that what what is sin? Sin is God, I know what you want me to do. I don't care, I'm gonna do what I wanna do.

So in order to have a sin, I have to have knowledge that this is a sin and I have to have freedom to be able to not choose it. Right, so I have the intellect, I have the knowledge and I have the will. So I have full knowledge and I have free will. If that's been affected, right? It could be diminished or nullified because not,

I didn't know, or I didn't mean to this now at the same time. An action, period of 1736, can be indirectly voluntary when it results from negligence regarding something I should have known or something I should have done. So it says example is, for example, an accident arising from ignorance of traffic laws. Like if you're driving, you should know the laws of the road. Like I'm going through a school zone and I just, I didn't know I didn't pay attention to any of that. But you're driving therefore it's your job to pay attention.

So it's indirectly voluntary if there's an accident because I should have been paying attention. Does that make sense? Always remember that in order for a person to be culpable or responsible for their actions, they have to have knowledge and will. They have to know it and choose it. So paragraph 1737 highlights this. It says, a bad effect, right?

The consequence here is not imputable. A person is not culpable. If it was not willed as an end or as a means of an action. So example, a death a person incurs in aiding someone in danger. You're trying to help someone and you die in the process. Well, you don't call that suicide. That is, I was trying to help. I was trying to save lives.

And in the process, my life was ended, right? In the process, I died. That's not the same thing as, as I said, as ending one's own life on purpose. Remember, for a bad effect to be imputable, it must be foreseeable and the person, the agent, the person choosing, must have the possibility of avoiding it. For me to be culpable of a bad effect, it must be foreseeable and the agent has to have a possibility of avoiding it. And the example they give, as is the case of manslaughter caused by a drunk and driver, you say,

well, at the moment, I wasn't choosing, you know, at the moment of drunkenness and driving, I didn't want to hurt anybody. Okay, but the moment I picked up the alcohol, I'm opening myself up, the moment after drinking, I'm now driving, that is foreseeable, and that is preventable as well. So as we continue to move forward,

just keep these two things in mind, because these are gonna be kinda like the two hinges that the door is gonna swing on. Always, in order for someone to be culpable, they need to have knowledge and free will, right? I need to know the thing, and I need to freely choose to do the thing. For both the praise on the blame, right? For both the merit or the approach

for both the good and the bad, I need to know and also choose. So this is gonna keep this in mind in freedom and responsibility. When I'm looking at myself, my examinations of conscience, I have to ask that question, okay, did I know it? Or should I have known it? Did I choose it? Or was there other factors that were moving me

and I did not, I did not choose this freely? Now, and so that's part of what we do at the end of every day when we have the examination of conscience or that consciousness, examine where we look at ourselves and say, okay, if I did this thing rightly or wrongly, I chose good or I chose evil, did I know and did I freely choose? It's one of those pieces where we have to, if we're gonna exercise our freedom,

we also have to be willing to take responsibilities. That makes sense. Oh man, these paragraphs, I had to tell you, I don't know if you could tell in my voice all day today, but I'm so excited about them, but I have to say that in my excitement, I don't know if it made any sense. I honestly, you might just have to go back

and relisten to the actual content of what the Catechism says from paragraph 1730 to 1738 because it's so good. And I just got all riled up about this. And I just wanted to go nuts. And so I apologize if today was, what is he saying? You're a crazy man. That might be the case. And I totally understand. But I also appreciate your grace. Thank you for your patience and your forgiveness. And thank you for coming back tomorrow. I am praying for you.

Please pray for me. My name is Father Mike and I cannot wait to see you tomorrow. God bless. you