Jul 7th, By Matt Yonke Category:
Since sexual capacity enables human persons to participate in the good of marital communion, Christian married couples should engage in sexual acts which are conducive to that good and are otherwise reasonable, but should avoid all other sexual activity. If a sexual act is not marital, it violates the good of marriage, and so is not appropriate for any Christian.
All intentional sexual acts that violate the good of marriage—and this includes all intentional sexual acts of the unmarried—are grave matter. However, not all acts leading to sexual satisfaction are intentional. Moreover, not all sins which intentionally violate the marital good are mortal, since mortal sin requires not only grave matter but sufficient reflection and consent.
Chastity subordinates sexual desire and activity to love and reason, that is, to self-giving and the requirements of relevant intelligible human goods. Grace empowers every Christian to pursue chastity and attain it. In this question, the norms of chastity will be articulated only insofar as they follow from the good of marriage itself.
Some wrongful sexual acts, whether done by married couples or others, violate one or more goods in addition to the good of marital communion; for example, contraception always is a contralife act see 8.
Therefore, the treatment of such acts here should be studied in conjunction with their treatment in other chapters. Married Couples Should Engage in Chaste Marital Acts Marital intercourse and sexual acts preparatory to it often are not only suitable but obligatory for married couples.
But since even married couples can have various reasons for not engaging in sexual acts, the obligation is subject to exceptions. Moreover, not all sexual acts within marriage are conducive to the good of marriage, and only those fully integrated with commitment to this good are chaste. Hence, Christian married couples should not consider themselves entitled to any and every sexual activity which they find mutually agreeable, but should engage in chaste acts of marital intercourse.
The first marital intercourse consummates the marriage by making the husband and wife actually to be one flesh.
Subsequent acts of marital intercourse express and foster conjugal love: This love is uniquely expressed and perfected through the marital act. The actions within marriage by which the couple are united intimately and chastely are morally good and fitting.
Expressed in a manner which is truly human, these actions signify and foster that mutual self-giving by which spouses enrich each other with joyful and grateful hearts.
GS 49 Considering how marital intercourse expresses and fosters marital communion makes clear precisely what is required for a marital act.
But, as has been explained in A. Genuine marital acts therefore must be performed willingly and lovingly. In most instances, of course, physiological conditions preclude conception. So, the appropriateness of their human act of sexual intercourse to realize their organic complementarity depends, not on its being able to cause conception, but only on its being the pattern of behavior which, in conjunction with other necessary conditions, would result in conception.
If one or both spouses engage in a sexual act which does not realize one-flesh unity in this way, that act is not marital. Insofar as these features of men and women pertain to human nature, their source is God, the author of nature. Provided the couple willingly and lovingly do what is suited to cause conception when the other necessary causal factors are given, their human act is marital even if they know that those factors will not be given—that they are infertile, temporarily or permanently—due to causes extrinsic to their action.
Moreover, provided the husband and wife do what is of itself suited to procreating, their will to engage in true marital intercourse is the only intention they must have to make what they do a marital act.
They may also intend to procreate, but, even if conception is possible, they need not; it is sufficient if they simply intend to actualize their one-flesh unity so that they can experience and enjoy it. Conjugal love is many faceted. The willing of a good leads to the integration of acts with it, and the full integration of sexual acts in marriage with the good of marriage makes those acts reasonable and worthy.
Hence, consistent and genuine conjugal love leads to reasonable and worthy sexual acts in marriage. Now, such sexual acts are chaste; so, conjugal love leads to marital chastity.is and in to a was not you i of it the be he his but for are this that by on at they with which she or from had we will have an what been one if would who has her.
The Moral Status of the Foetus: Philosophical Investigations into the Abortion issue The Nature of the Problem. Click here for the current state of UK law on abortion. An embryo is defined as biological human life from 14 days to eight weeks.
The Morality Of Texas Abortion - (Fernandez, ) Statement of Ethical Issues Ethics is the middle ground between positive law and absolute choice, between regulation and freedom, and on this middle ground public administrators confront ethical dilemmas, which consist of conflicts between right and right.
Tooley’s “Abortion and Infanticide” A common argument against abortion: (1) Every person has a right to life. (2) The fetus is a person from the moment of conception.
(3) Hence, the fetus has a right to life. (4) It is wrong to kill something with a right to life. The Catholic Church has stood, since its inception, firmly against the use of any artificial methods of contraception. In fact, it is the only Christian institution that, as a whole, has held this teaching consistently for all of Christian history.
You are correct. I am using a reworded form of the SLED test. I was trained by Scott Klusendorf 13 years ago and I generally recommend his material. Scott is a theist but he nevertheless can make a strong secular case against abortion that has served as fuel to my own.