Catholic sexual morality - indefensible?

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The intention - namely to prevent procreation whilst still enjoying the benefits of sex does not differ between NFP and contraception.
That’s true.

An act can be wrong for different reasons. One reason is the intention of the act, which you point to here. Another reason is the nature of the act itself, which is why contraception is wrong, but NFP isn’t. The third reason is the outcome of the act, which is the same for NFP or contraception.

Assuming a couple has a good reason to not have children, their intention is acceptable - to enjoy the benefits of sex without having children. Also the outcome is acceptable, since they have a good reason.

But the nature of the acts are different. NFP involves abstaining from sex when the woman is naturally fertile. This act is acceptable since we are allowed to abstain from sex. But the act of contraception is wrong because it goes against God’s plan for our bodies and how they are intended to work.

So, abstaining from sex when the couple has good reason to not have another child, isn’t wrong either in 1) its intention or 2) the nature of the act itself, or 3) the outcome. Abstainance is a choice given to us by God.
 
Pete_

Hi Pete. Please forgive me for not yet reading this entire thread, but, as I started at the beginning I ran across this comment and I would like to start with that:
Perhaps I am missing your point. Catholicism allegedly supports it moral prohibitions based on natural law, a moral theory that can work in the context of atheism. Thus the justification for Catholic morality is not theological but purely logical.
Thus secular philopsophers could use natural law as a basis for morality I do not know of any that do, this seems to suggest that it is unsound in some way.
I’m not sure where you got the notion that atheism’s context would work with catholic moral theory. From my limited exposure to such things, I would say that the Church often uses some of what you might call ‘the enemy’ sources to back up her own, as if to say it’s so obvious that even they are seeing this particular bit of light, but apart from that I would say use your commen sense about this.

First of all, what is secularism and atheism? Secondly, what is catholicism? Do you see polar opposites there? Now if you believe that secularism is some sort of neutral turf I think you are quite wrong, at least in terms of modern day secularism (perhaps all of secularism as well).

Modern day secularism is about keeping christian expression muted, and, I also conclude, ultimately to destroy it. If you value secularism to some higher standard, and that standard is untrue of what it is, then naturally you won’t see the threat for what it is to christianity.

Also, thinking on atheism, are you aware of the Biblical text (forgive me as I know not where it is) that he who believes not in God is a fool? Now how is it very possible for something so opposed to christianity, that it is called foolish in the founding christian book, going to be in much agreement with it (atheism)? What’s more, from what I have seen of most atheists, perhaps inaccurately, they do believe in God in the sense that He exists, but they don’t want to serve. I mean, really, if He doesn’t exist, if people are really crazy for following a myth and what not, why spend all the time some of them do, to convince others otherwise that He does not? If I think somebody believes in Peter Pan, I will think he’s crazy and keep my distance, which seems to me should be the reaction of the atheist, that is, if they really believe God doesn’t exist. The problem is they do believe it, but they just haven’t admitted it yet and like I said have all sorts of reasons why they won’t serve. I’m sure many of them, have a problem with catholicism in particular, not only because catholicism is the complete truth (as opposed to protestantism being partial), but in the case in which you present, that of sexual morays, it is the most diffiuclt to see themselves obeying.

Understand too, about the non-baptised, which atheism has a large share, that baptism removes “some” clouds. This may be over simplifying things, but God gives gifts usually in stages. Baptism is the first stage, or, the want to receive Baptism that comes before that. You might say that God cannot give full knowledge and understanding, and, of course, never does “entirely” give it all, because you would have to be God to be able to take it all in, but only in what is usually a gradual process. You might say that you have to do well at point A, to get to point B, but in the spiritual plane, it’s more complicated than that, but that is how it might be most understandable to those outside general christian thought.

I will also tell you this, that while Catholicism may “support” some of it’s moral prohibitions on what you said, it does not “base” it on those things. IOW, if somebody is an atheist, or secular, with the limited vision they have, there will be something of those viewpoints that will be supporting a good many prohibitions, but it doesn’t mean atheists will see that. Surely you can understand, that there are some people who might had convinced themselves that they want to see the truth, when they do not, such that anything which would bring truth to light would be automatically blocked out. OTOH, a christian can say atheism supports something, but, in a sense, that is in error, because while one doesn’t have to believe in God to necessarily see some particular light, the reality is that often what is true of atheism, is not true of it’s adherents. It’s like saying that there’s atheism in it’s textbook form, and then there’s atheism in the people themselves. Atheism is seen for what it proclaims itself to be when these notions of support come up, and in that context it can ‘possibly’ be seen to uphold a particular prohibition, but when very many atheists themselves aren’t what they claim to be (as I described above), unwittingly perhaps, they then often cannot see how their system supports it.

I hope this helped.
 
You don’t want a child but maybe God has already created a soul for the act you never should have done in the first place.
This statement not only defies rationality, but also evinces no understanding of the notion of a perfect, omnipotent God…
 
Dameedna:
  1. Treating the act of sex as a purely pro-creative act completely dehumanizes the experience of sex entirely.
What makes “humans”? Sex or pro-creation if you will. How can what creates them, be against them? I mean, I take the word dehumanize to indicate being against them. What could be more absurd? You act as though a pro-creative act (seed used in the vagina) isn’t a part of sex. What part of sex is more human than allowing for the possibility of more humans? What could be more dehuman than to not allow for that?
 
What makes “humans”? Sex or pro-creation if you will…
It also seem sensible to point out that Catholic sexual morality does not treat “the act of sex as a purely pro-creative act”. Of course, it’s easier to set up and attack a strawman than the real thing.

– Mark L. Chance.
 
HappyRevert:
Actually we agree that sex is supposed to be a unitive act and not just procreative.
I have the feeling you didn’t mean that and just mis-spoke.

So what part of pro-creation isn’t unitive? I would reverse that quote and come up with more truth, but that is wrong as well:

Sex is supposed to be pro-creative and not just unitive.

You see? On the face of it, I would say that’s correct according to the Church -but- since creation -IS- unitive as well, it is not entirely correct. It should read: Sex is supposed to be pro-creative and unitive. By pro-creation, I mean allowing for pro-creation, as there is nothing we can do to automatically have the act create.
 
It also seem sensible to point out that Catholic sexual morality does not treat “the act of sex as a purely pro-creative act”. Of course, it’s easier to set up and attack a strawman than the real thing.

– Mark L. Chance.
Agreed.
 
Dameedna:
  1. Women being used as sex object - This is an extremely complex issue, and to claim that a woman is degrading herself by enjoying a healthy sex-life outside of marriage is to degrade the woman.
So what part of sex outside of marriage is healthy? What is more healthy, having somebody who has vowed themselves to her (husband) or to no vow at all from the others? Besides, in Catholic preparation for marriage, there’s more to it than just loving each other and vowing, as a number of things are checked out.

Nobody has a reason to ‘check out’ people who have no intention of marriage. And when the marriage is conceived in a child, the mother often has even more ‘health’ because it gives the husband that much more reason to stay by her side. How healthy is it to run around with guys whose idea of a vow is to call the woman in question, baby?
This is the reason why feminists fought their fight. This is the reason you have freedom as a woman. And you will give all that up, by allowing the church to tell you how you should be respected?
Oh, as though you telling her how she can be respected isn’t giving anything up?
 
So what part of sex outside of marriage is healthy? What is more healthy, having somebody who has vowed themselves to her (husband) or to no vow at all from the others?
I would suggest that sex and the expression of sexuality are important aspects of human experience that teach people a great deal about themselves and others. Intimacy and sex are not unhealthy in and of themselves, and if practiced by consenting, responsible adults, they are not harmful. It doesn’t follow that extramarital sex is any more or less healthy than marital sex. It very much depends on what works for people.
Nobody has a reason to ‘check out’ people who have no intention of marriage.
Mostly, if adults commit to a serious, long-term relationship, they do it with the intention of “checking each other out” - if the relationship works, they may choose to cement it with marriage.
And when the marriage is conceived in a child, the mother often has even more ‘health’ because it gives the husband that much more reason to stay by her side.
I counter this with the alternative position - how healthy is it to suppose that a man’s commitment to his wife should be in any way subject to the children they have? Most women like to be valued for themselves, not just their baby-making ability. In fact, there is a lot of evidence to suggest that children are more likely to weaken a marital relationship than to strengthen it (short of the sense of obligation, which may or may not be present, to stick around for the sake of the children). However, I suspect this is because people go with the standard-issue life-script of getting married and having children, without ever really thinking whether they and their partner are suited for either. So I would suggest that healthy sex and healthy relationships are not necessarily dependent upon marriage and children.

Of course, as I pointed out in an earlier post, this kind of thinking does not assume that there is a God who claims ownership of your body…
 
Nothing could be more clear than that the act of consuming food is designed and intended primarily as the way we fuel our bodies. The natural purpose of eating is nutrition. It is also true that eating confers other benefits. It is enjoyable in its own right, and when shared with others at meals, provides a unitive benefit, bringing families and friends closer. But because God designed eating to be nutritional, all eating must be open to the nutritive aspect. Eating merely for enjoyment or fellowship is disordered and sinful. Therefore, artificial sweetners, fake fats, and other artificial substances designed to give enjoyment without nutrition are always and everywhere evil.

If the Church is right on sex, why isn’t the above (or something similar) the teaching on food?
 
If the Church is right on sex, why isn’t the above (or something similar) the teaching on food?
Because sexual intercourse and dinner aren’t the same thing.

– Mark L. Chance.
 
Nothing could be more clear than that the act of consuming food is designed and intended primarily as the way we fuel our bodies. The natural purpose of eating is nutrition. It is also true that eating confers other benefits. It is enjoyable in its own right, and when shared with others at meals, provides a unitive benefit, bringing families and friends closer. But because God designed eating to be nutritional, all eating must be open to the nutritive aspect. Eating merely for enjoyment or fellowship is disordered and sinful. Therefore, artificial sweetners, fake fats, and other artificial substances designed to give enjoyment without nutrition are always and everywhere evil.

If the Church is right on sex, why isn’t the above (or something similar) the teaching on food?
That’s actually a really good analogy…though, of course, there’s a lot of evidence to suggest that all those artificial substances are actually harmful, especially in large doses!
 
Nothing could be more clear than that the act of consuming food is designed and intended primarily as the way we fuel our bodies. The natural purpose of eating is nutrition. It is also true that eating confers other benefits. It is enjoyable in its own right, and when shared with others at meals, provides a unitive benefit, bringing families and friends closer. But because God designed eating to be nutritional, all eating must be open to the nutritive aspect. Eating merely for enjoyment or fellowship is disordered and sinful. Therefore, artificial sweetners, fake fats, and other artificial substances designed to give enjoyment without nutrition are always and everywhere evil.

If the Church is right on sex, why isn’t the above (or something similar) the teaching on food?
Have your heard of the sin of gluttony?
 
Because sexual intercourse and dinner aren’t the same thing.

– Mark L. Chance.
Hmmm…

Humans experience both sexual pleasure and the sensory pleasure of eating.

Sex is necessary to continue the human race, and eating is necessary to preserve the life of existing people.

Both sex and eating can be a pleasurable and a unitive experience.

If abused, both sex and food can be harmful.

So…different, yes, but many relevant similarities. The analogy still holds up pretty well.
 
Have your heard of the sin of gluttony?
Gluttony is excessive eating - and can be expanded to include excessive consumption of things other than food. I suppose it’s possible to have excessive amounts of sexual intercourse, but gluttony doesn’t say anything about context. You don’t have to be a chef in order to indulge in eating.
 
Hmmm…

Humans experience both sexual pleasure and the sensory pleasure of eating.

Sex is necessary to continue the human race, and eating is necessary to preserve the life of existing people.

Both sex and eating can be a pleasurable and a unitive experience.

If abused, both sex and food can be harmful.

So…different, yes, but many relevant similarities. The analogy still holds up pretty well.
I’m that you admit that sex can be abused.

Why then do you disagree that any sex out side of marriage or within marriage invoving ABC is abuse?
 
So…different, yes, but many relevant similarities. The analogy still holds up pretty well.
Fair enough. It also seems fair to note that there are some pretty glaring differences as well, and those differences are perhaps more important than the similiarities.

Otherwise, I’m not sure I’d want to eat dinner with you. 😃

– Mark L. Chance.
 
I’m that you admit that sex can be abused.

Why then do you disagree that any sex out side of marriage or within marriage invoving ABC is abuse?
Because assuming that extramarital sex is intrinsically an abuse of the sex act is dependent upon belief in the Christian concept of God. If God owns your body, then disobeying God’s rules for how you’re allowed to use it is an abuse. If you believe that each individual owns his or her own body, then it is not an abuse of the sex act to engage in it outside of marriage, or to use artificial means to avoid pregnancy - provided each partner knows where they stand and neither wants the pregnancy.

Put simply, in order for Catholic sexual morality to stand up to secular arguments, there must be other arguments for why extramarital sex and artifical contraception are harmful or immoral - arguments that don’t depend for their validity upon God’s ownership of the human body or his assumed plans for same.
 
Because assuming that extramarital sex is intrinsically an abuse of the sex act is dependent upon belief in the Christian concept of God. If God owns your body, then disobeying God’s rules for how you’re allowed to use it is an abuse. If you believe that each individual owns his or her own body, then it is not an abuse of the sex act to engage in it outside of marriage, or to use artificial means to avoid pregnancy - provided each partner knows where they stand and neither wants the pregnancy.

Put simply, in order for Catholic sexual morality to stand up to secular arguments, there must be other arguments for why extramarital sex and artifical contraception are harmful or immoral - arguments that don’t depend for their validity upon God’s ownership of the human body or his assumed plans for same.
That extramarital sex is intrinsically an abuse of the sex act is not an assumption. It is a logical implication of the intrinsic nature of what it means to be human, created in the image and likeness of God.

Ownership is not the deciding factor. The glory of God is.

Arguments from the position of the benefits to families and children don’t go very far either, because anything suggesting a limitation of some personal freedom is automatically labeled wrong.
 
Because assuming that extramarital sex is intrinsically an abuse of the sex act is dependent upon belief in the Christian concept of God.
No it’s not. Non-Christian theologies have arrived at at least some of the same conclusions. One also not admit the existence of any God at all to advance a philosophy of human sexuality based on natural law and teleology. Even within a “godless” belief system, it isn’t a stretch to think that I do not own my body. After all, I didn’t make my body. I enjoy the fruits of someone else’s labor. Further still, even if I think I own my body, it doesn’t therefore follow that are no limits to what I can do with and to my body.

Regarding extramarital sex and availability of contraception, no one can seriously look at the widely available social science data and think much good has come from the Sexual Revolution. We are awash in a sea of abortion, unwanted children, STDs, and people emotionally damaged by treating sex as recreational.

– Mark L. Chance.
 
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