R
Ron_Conte
Guest
There are three fonts of morality:
Compendium of the Catechism: “The morality of human acts depends on three sources: the object chosen, either a true or apparent good; the intention of the subject who acts, that is, the purpose for which the subject performs the act; and the circumstances of the act, which include its consequences.”
USCCB Catechism: “Every moral act consists of three elements: the objective act (what we do), the subjective goal or intention (why we do the act), and the concrete situation or circumstances in which we perform the act… All three aspects must be good – the objective act, the subjective intention, and the circumstances – in order to have a morally good act.”
Any act with a bad moral object, i.e. any intentionally chosen act that is intrinsically ordered toward an evil end is intrinsically evil. A good intention in the first font of morality does not justify an act with an evil moral object, an intrinsically evil act, because all three fonts must be good for any act to be moral.
Contraception is intrinsically evil and always gravely immoral.
Pontifical Council for the Family: “The Church has always taught the intrinsic evil of contraception, that is, of every marital act intentionally rendered unfruitful. This teaching is to be held as definitive and irreformable. Contraception is gravely opposed to marital chastity; it is contrary to the good of the transmission of life (the procreative aspect of matrimony), and to the reciprocal self-giving of the spouses (the unitive aspect of matrimony); it harms true love and denies the sovereign role of God in the transmission of human life.” (Vademecum, n. 4, instruction for confessors).
The intentional (deliberate) choice of contraception is necessarily the choice of an act inherently ordered toward rendering the marital act unfruitful, i.e. of thwarting the procreative meaning intended by God for sexual acts. Such acts are intrinsically disordered.
The intention for which the act was chosen, such as to treat a medical condition or to prevent disease transmission, does not change the fact that an intrinsically evil act was intentionally chosen by the human person, in contradiction to the moral order established by God.
The use of condoms by a married couple to prevent disease transmission is not justified by that good intention; condoms used in natural intercourse are a type of contraception, and contraception is intrinsically evil.
The use of a contraceptive pill by a woman who is sexually active with the intention of treating a medical condition does not justify the act. The intention is good, but the moral object remains evil. The intentionally chosen act, to engage in sexual relations that is rendered unfruitful by the contraceptive pill, remains an intrinsically evil act. The moral object of an act is not changed by a good intention.
Pope John Paul II: “Consequently, circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act ‘subjectively’ good or defensible as a choice.” (Veritatis Splendor, n. 81.)
Pope Pius XI: "But no reason, however grave, may be put forward by which anything intrinsically against nature may become conformable to nature and morally good. Since, therefore, the conjugal act is destined primarily by nature for the begetting of children, those who, in exercising it, deliberately frustrate its natural power and purpose, sin against nature and commit a deed which is shameful and intrinsically vicious.
…
“Since, therefore, openly departing from the uninterrupted Christian tradition, some recently have judged it possible solemnly to declare another doctrine regarding this question, the Catholic Church, to whom God has entrusted the defense of the integrity and purity of morals, standing erect in the midst of the moral ruin which surrounds her, in order that she may preserve the chastity of the nuptial union from being defiled by this foul stain, raises her voice in token of her divine ambassadorship and through Our mouth proclaims anew: any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin.” (Casti Connubii, n. 54-56.)
- intention
- moral object
- circumstances
Compendium of the Catechism: “The morality of human acts depends on three sources: the object chosen, either a true or apparent good; the intention of the subject who acts, that is, the purpose for which the subject performs the act; and the circumstances of the act, which include its consequences.”
USCCB Catechism: “Every moral act consists of three elements: the objective act (what we do), the subjective goal or intention (why we do the act), and the concrete situation or circumstances in which we perform the act… All three aspects must be good – the objective act, the subjective intention, and the circumstances – in order to have a morally good act.”
Any act with a bad moral object, i.e. any intentionally chosen act that is intrinsically ordered toward an evil end is intrinsically evil. A good intention in the first font of morality does not justify an act with an evil moral object, an intrinsically evil act, because all three fonts must be good for any act to be moral.
Contraception is intrinsically evil and always gravely immoral.
Pontifical Council for the Family: “The Church has always taught the intrinsic evil of contraception, that is, of every marital act intentionally rendered unfruitful. This teaching is to be held as definitive and irreformable. Contraception is gravely opposed to marital chastity; it is contrary to the good of the transmission of life (the procreative aspect of matrimony), and to the reciprocal self-giving of the spouses (the unitive aspect of matrimony); it harms true love and denies the sovereign role of God in the transmission of human life.” (Vademecum, n. 4, instruction for confessors).
The intentional (deliberate) choice of contraception is necessarily the choice of an act inherently ordered toward rendering the marital act unfruitful, i.e. of thwarting the procreative meaning intended by God for sexual acts. Such acts are intrinsically disordered.
The intention for which the act was chosen, such as to treat a medical condition or to prevent disease transmission, does not change the fact that an intrinsically evil act was intentionally chosen by the human person, in contradiction to the moral order established by God.
The use of condoms by a married couple to prevent disease transmission is not justified by that good intention; condoms used in natural intercourse are a type of contraception, and contraception is intrinsically evil.
The use of a contraceptive pill by a woman who is sexually active with the intention of treating a medical condition does not justify the act. The intention is good, but the moral object remains evil. The intentionally chosen act, to engage in sexual relations that is rendered unfruitful by the contraceptive pill, remains an intrinsically evil act. The moral object of an act is not changed by a good intention.
Pope John Paul II: “Consequently, circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act ‘subjectively’ good or defensible as a choice.” (Veritatis Splendor, n. 81.)
Pope Pius XI: "But no reason, however grave, may be put forward by which anything intrinsically against nature may become conformable to nature and morally good. Since, therefore, the conjugal act is destined primarily by nature for the begetting of children, those who, in exercising it, deliberately frustrate its natural power and purpose, sin against nature and commit a deed which is shameful and intrinsically vicious.
…
“Since, therefore, openly departing from the uninterrupted Christian tradition, some recently have judged it possible solemnly to declare another doctrine regarding this question, the Catholic Church, to whom God has entrusted the defense of the integrity and purity of morals, standing erect in the midst of the moral ruin which surrounds her, in order that she may preserve the chastity of the nuptial union from being defiled by this foul stain, raises her voice in token of her divine ambassadorship and through Our mouth proclaims anew: any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin.” (Casti Connubii, n. 54-56.)