​​One of the most studied and critiqued documents of the papal magisterium is largely spoken of with regards to moral theology and the refutation of modern error. Yet Adrian Reimers points out that, as affirmed by this encyclical, the moral life is itself a realm of love and freedom, a place of intimacy with the Creator as much as interaction with others. Reimers is eager to show that the Encyclical is more innovative than it looks, just as morality is not just about the correction of error. It is not content to defend the traditional positions; it traces the paths of a profound renewal in the presentation of Catholic morality. "We would gladly say that it performs a kind of discreet revolution in the conception of Christian morality, affecting the very bases that support it."
The publication of Veritatis Splendor met with vigorous opposition and even rejection within the Catholic theological community. But in Veritatis Splendor John Paul II addresses these contemporary conceptions, including dissention, coming to grips with the roots of the modern errors that have resulted in the loss of transcendence. However, the scope of Veritatis Splendor is far broader than evil and judgment of sin. The pope addresses such issues as conscience, intrinsically evil acts, and the theory of fundamental freedom. Inevitably, these discussions revolve around how to conceive the nature of the human act and the conception of natural law.
This present work examines this encyclical against the backdrop of the philosophers with whom Karol Wojtyla engaged in his own philosophical project. Of central concern to Wojtyla throughout his career were the nature and prerogatives of the human person. Among his most frequent modern interlocutors were David Hume, Immanuel Kant, the utilitarian school, and Max Scheler. The program of Wojtyla's philosophical corpus is to present an alternative account of the human person to that which has marked the post-Enlightenment world. Having shared in the sufferings of his native Poland under the Nazi occupation and then as a scholar working in Communist Poland, Wojtyla was keenly aware of the forms of materialism which formed the environment of his own life and work. He offers not only his own analyses but also provides a model for engaging with the contemporary culture.
Veritatis Splendor is a timeless examination of human, personal acts that challenges the post-modern conception of morality, love, and freedom. Reimers reorients this presentation for contemporary readers and invites readers who may have missed this foundational treatment to incorporate it into the questions and issues of our own times.