1776“Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment. . . . For man has in his heart a law inscribed by God. . . . His conscience is man’s most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths.”GS 16.

1777Moral conscience,Cf. Rom 2:14-16. present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil.Cf. Rom 1:32. It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law:

Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise. . . . [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives. Conscience is the aboriginal Vicar of Christ.John Henry Newman, “Letter to the Duke of Norfolk,” V, in Certain Difficulties felt by Anglicans in Catholic Teaching II (London: Longmans Green, 1885), 248.

1779It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection:

Return to your conscience, question it. . . . Turn inward, brethren, and in everything you do, see God as your witness.St. Augustine, In ep. Jo. 8, 9:PL 35,2041.

1780The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. The truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. The verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God:

We shall . . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything.1 Jn 3:19-20.

1782The presence of the witness of faith and of the Church, who bears witness to the moral truth, can be a consolation for man deprived of sight.

1783Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. Everyone must avail himself of the means to form his conscience.

1784The education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings.

1785In the formation of conscience the Word of God is the light for our path,Cf. Ps 119:105. we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord’s Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.Cf. DH 14.

1786Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.

1787Man is sometimes confronted by situations that make moral judgments less assured and decision difficult. But he must always seriously seek what is right and good and discern the will of God expressed in divine law.

1788To this purpose, man strives to interpret the data of experience and the signs of the times assisted by the virtue of prudence, by the advice of competent people, and by the help of the Holy Spirit and his gifts.

1789Some rules apply in every case:

• One may never do evil so that good may result from it;
• the Golden Rule: “Whatever you wish that men would do to you, do so to them”;Mt 7:12; cf. Lk 6:31; Tob 4:15.
• charity always proceeds by way of respect for one’s neighbor and his conscience: “Thus sinning against your brethren and wounding their conscience . . . you sin against Christ.”1 Cor 8:12. Therefore “it is right not to . . . do anything that makes your brother stumble.”Rom 14:21.

1790A human being must always obey the certain judgment of his conscience. If he were deliberately to act against it, he would condemn himself. Yet it can happen that moral conscience remains in ignorance and makes erroneous judgments about acts to be performed or already committed.

1791This ignorance can often be imputed to personal responsibility. This is the case when a man “takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin.”GS 16. In such cases, the person is culpable for the evil he commits.

1792Ignorance of Christ and his Gospel, bad example given by others, enslavement to one’s passions, assertion of a mistaken notion of autonomy of conscience, rejection of the Church’s authority and her teaching, lack of conversion and of charity: these can be at the source of errors of judgment in moral conduct.

1793If—on the contrary—the ignorance is invincible, or the moral subject is not responsible for his erroneous judgment, the evil committed by the person cannot be imputed to him. It remains no less an evil, a privation, a disorder. One must therefore work to correct the errors of moral conscience.

1794A good and pure conscience is enlightened by true faith, for charity proceeds at the same time “from a pure heart and a good conscience and sincere faith.”1 Tim 1:5; cf. 1 Tim 3:9; 2 Tim 1:3; 1 Pet 3:21; Acts 24:16.

The more a correct conscience prevails, the more do persons and groups turn aside from blind choice and try to be guided by objective standards of moral conduct.GS 16.

1795“Conscience is man’s most secret core, and his sanctuary. There he is alone with God whose voice echoes in his depths” (GS 16).

1796Conscience is a judgment of reason by which the human person recognizes the moral quality of a concrete act.

1797For the man who has committed evil, the verdict of his conscience remains a pledge of conversion and of hope.

1798A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. Everyone must avail himself of the means to form his conscience.

1799Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.

1800A human being must always obey the certain judgment of his conscience.

1801Conscience can remain in ignorance or make erroneous judgments. Such ignorance and errors are not always free of guilt.

1802The Word of God is a light for our path. We must assimilate it in faith and prayer and put it into practice. This is how moral conscience is formed.