 This latter approach based on the idea of bringing the truth to conscience by “freeing” conscience from error is consistent with the Catholic peculiar understanding of the notion of freedom of conscience. Philosophically speaking, “freedom of conscience” is typically understood as an individualistic concept that allows for a plurality of moral and religious views (Strohm 2011: 90). For the Catholic Church, however, authentic freedom is inseparable from the notion of truth. Inspired by the works of the English theologian and cardinal John Henry Newman, Joseph Ratzinger writes that in the Catholic view “truth” is the middle term that reconciles authority of God and subjectivity of conscience: the latter, when authentically free, cannot but reveal the truth established by the former (Ratzinger 1991). Since, as we have seen above, in the Catholic view reason alone can’t create its own values, which are instilled by God into humans’ hearts, “human freedom finds its authentic and complete fulfillment precisely in the acceptance of that law” of God (John Paul II 1993: par. 35). So when practical reason is free to exercise its “participation” (John Paul II 1993: sec. 40) in the divine law, then “in the depths of his conscience, man detects a law which he does not impose upon himself, but which holds him to obedience” (Paul VI 1965: par. 16).