Category Archives: Philosophy

Greek philosophy & Truth

Raphael_School_of_Athens
-Raphael’s ‘School of Athens’, 1504, please click on the image for greater detail.

The Catholic Church makes some rather strong claims, now and consistently throughout her two thousand year history.  These claims, while understood by serious Catholics, are in modernity, couched in such language as to deliver “truth-in-love” without necessarily exasperating or panicking the listener out of either fear, defensiveness, or anger.  These are not the hallmarks of intentional dialogue, either by secular mores or Christian.

Well and good, I say.  There is no rational, proper, or polite reason to put emotive obstacles in the way of potential candidates, listeners, aspiring admirers, or intellectual curiosity seekers of the Church.

However, for the sake of brevity and clarity, let us be clear here.  The Catholic Church’s primary claim, in a nutshell, is “We are made for happiness!”  Now, that wasn’t so bad, was it?  Nah.  That almost everyone, except the mentally or emotionally ill/disturbed, sadists, or other misanthropes may take issue with.  Catholic thinkers, though, would argue even the negative Nells above are still seeking happiness.  It is irrational not to seek happiness.  The Church would add, though, for those who seek it through disordered means it is impossible to find; truly, completely, without equivocation.  Those merely in denial need not apply.  They will only add to their sorrows.  Truth is a bitch, because it is the hardest thing to hold and maintain.  It costs, but its rewards are sweet and infinite, transcending this mortal existence.

Another word the Church uses is beatitude, or utmost bliss.  We are made for this bliss, always have been, the Church would say, whether in Eden or Heaven.  The Greeks struggled to understand their/the world.  They understood intellectual or theoretical perfection such as a circle, or a triangle, or the aesthetic perfection of mathematics.  They also understood the imperfection of reality.  What made a tree a tree?  How did things unknown/unknowable grow into things recognizable and known?  How can this be?  It is from the earliest Greek thinkers the idea and word “soul” comes.

Early thinkers among the Greeks were known as Sophists.  Contrary to their name, they believed nothing was knowable, there was no objective truth or morality, and, basically, anything goes.  This type of thinking, ideas have consequences, led the Athenians into pointless wars, un-winable wars with its adversary Sparta.  When the Athenians had been defeated as an independent city-state for the last time, along came Socrates, who had been a soldier, but now began asking questions of “experts” whom, he assumed, should know the “why” of their expertise.  They did not.

David_-_The_Death_of_Socrates
-‘Death of Socrates’, Jacques-Louis David, 1787, oil on canvas, 129.5 cm × 196.2 cm (51.0 in × 77.2 in), Metropolitan Museum of Art, New York, please click on the image for greater detail.

For Socrates, “knowledge is virtue, and ignorance vice”.  What is a good life?  What is good?  What is evil?  How should we live?  He became so annoying to the elites of Athens with his questioning, making them them plainly appear the fools they were, Athens held a trial and condemned Socrates to banishment or death.  Few stories save the Passion of our Lord itself, strive in the Western mind to be more compunctive than the trial and death of Socrates.

Plato was the student of Socrates, and attempted to continue his work by opening a school.  The motto “Know Thyself” was placed over the door of Plato’s Academy and marked an important change of emphasis in Greek and other philosophy, one from studying external mysteries of the universe, to the equally, or moreso, daunting interior exploration.

For Plato, attempting to explain the nature of theoretical perfection of the mind versus the reality of the world surrounding us, those two realities bifurcated into a theoretical realm of perfection “Ideas”(Heaven?), as Plato called them, and the physical world, which Plato held askance as almost not real because of its constant change and nature of being in flux from the perfect.  As  advanced as Plato’s reasoning was, he could not reconcile the concepts of permanence and change in a single world.

Along comes Aristotle, a student of Plato, teacher of Alexander the Great, and inspiration for St Thomas Aquinas.  Aristotle rejected Plato’s two worlds concept.  Rather, Aristotle explained the physical world in terms of form (or theoretical/intellectual perfection) and matter, which changes.  He also explained the concept of the material world’s ability to change as act (fully realized reality) and potency/potential, the ability of something in its current state to become something else.  Act & potency made me think of kinetic and potential energy, but I digress.

Socrates had made knowledge the equivalent of virtue. Aristotle, however, emphasizes the fact that to know is not the same as to do. In the realm of acting the fact of free will makes it possible for us to choose in contradiction to what we know is right. He stressed, therefore, the importance of developing the virtues in man for the strengthening of the will and for the control of the animal appetites.”1

Through reason ALONE we can come to proofs by reason that God does indeed exist, even Aristotle acknowledged this.  It is beyond the scope of this post to explore them, but they exist.  You can google them.  🙂

Love & reason,
Matthew

  1.  Sullivan, Daniel J. (2015-09-23). An Introduction to Philosophy: Perennial Principles of the Classical Realist Tradition (Kindle Locations 696-698). Ravenio Books. Kindle Edition.

Immanuel Kant, (1724-1804) – Philosopher, “Subjectivizer of Truth”

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-by Peter Kreeft, “The Pillars of Unbelief”, The National Catholic Register, (January – February 1988)

“Few philosophers in history have been so unreadable and dry as Immanuel Kant. Yet few have had a more devastating impact on human thought.

Kant’s devoted servant, Lumppe, is said to have faithfully read each thing his master published, but when Kant published his most important work, “The Critique of Pure Reason,” Lumppe began but did not finish it because, he said, if he were to finish it, it would have to be in a mental hospital. Many students since then have echoed his sentiments.

Yet this abstract professor, writing in abstract style about abstract questions, is, I believe, the primary source of the idea that today imperils faith (and thus souls) more than any other; the idea that truth is subjective.

The simple citizens of his native Konigsburg, Germany, where he lived and wrote in the latter half of the 18th century, understood this better than professional scholars, for they nicknamed Kant “The Destroyer” and named their dogs after him.

He was a good-tempered, sweet and pious man, so punctual that his neighbors set their clocks by his daily walk. The basic intention of his philosophy was noble: to restore human dignity amidst a skeptical world worshiping science.

This intent becomes clear through a single anecdote. Kant was attending a lecture by a materialistic astronomer on the topic of man’s place in the universe. The astronomer concluded his lecture with: “So you see that astronomically speaking, man is utterly insignificant.” Kant replied: “Professor, you forgot the most important thing, man is the astronomer.”

Kant, more than any other thinker, gave impetus to the typically modern turn from the objective to the subjective. This may sound fine until we realize that it meant for him the redefinition of truth itself as subjective. And the consequences of this idea have been catastrophic.

If we ever engage in conversation about our faith with unbelievers, we know from experience that the most common obstacle to faith today is not any honest intellectual difficulty, like the problem of evil or the dogma of the trinity, but the assumption that religion cannot possibly concern facts and objective truth at all; that any attempt to convince another person that your faith is true — objectively true, true for everyone — is unthinkable arrogance.

The business of religion, according to this mindset, is practice and not theory; values, not facts; something subjective and private, not objective and public. Dogma is an “extra,” and a bad extra at that, for dogma fosters dogmatism. Religion, in short, equals ethics. And since Christian ethics is very similar to the ethics of most other major religions, it doesn’t matter whether you are a Christian or not; all that matters is whether you are a “good person.” (The people who believe this also usually believe that just about everyone except Adolf Hitler and Charles Manson is a “good person.”)

Kant is largely responsible for this way of thinking. He helped bury the medieval synthesis of faith and reason. He described his philosophy as “clearing away the pretensions of reason to make room for faith” — as if faith and reason were enemies and not allies. In Kant, Luther’s divorce between faith and reason becomes finalized.

Kant thought religion could never be a matter of reason, evidence or argument, or even a matter of knowledge, but a matter of feeling, motive and attitude. This assumption has deeply influenced the minds of most religious educators (e.g., catechism writers and theology departments) today, who have turned their attention away from the plain “bare bones” of faith, the objective facts narrated in Scripture and summarized in the Apostles’ creed. They have divorced the faith from reason and married it to pop psychology, because they have bought into Kant’s philosophy.

“Two things fill me with wonder,” Kant confessed: “the starry sky above and the moral law within.” What a man wonders about fills his heart and directs his thought. Note that Kant wonders about only two things: not God, not Christ, not Creation, Incarnation, Resurrection and Judgment, but “the starry sky above and the moral law within.” “The starry sky above” is the physical universe as known by modern science. Kant relegates everything else to subjectivity. The moral law is not “without” but “within,” not objective but subjective, not a Natural Law of objective rights and wrongs that comes from God but a man-made law by which we decide to bind ourselves. (But if we bind ourselves, are we really bound?) Morality is a matter of subjective intention only. It has no content except the Golden Rule (Kant’s “categorical imperative”).

If the moral law came from God rather than from man, Kant argues, then man would not be free in the sense of being autonomous. This is true, Kant then proceeds to argue that man must be autonomous, therefore the moral law does not come from God but from man. The Church argues from the same premise that the moral law does in fact come from God, therefore man is not autonomous. He is free to choose to obey or disobey the moral law, but he is not free to create the law itself.

Though Kant thought of himself as a Christian, he explicitly denied that we could know that there really exists (1) God, (2) free will, and (3) immorality. He said we must live as if these three ideas were true because if we believe them we will take morality seriously, and if we don’t we will not. It is this justification of belief by purely practical reasons that is a terrible mistake. Kant believes in God not because it is true but because it is helpful. Why not believe in Santa Claus then? If I were God, I would favor an honest atheist over a dishonest theist, and Kant is to my mind a dishonest theist, because there is only one honest reason for believing anything: because it is true.

Those who try to sell the Christian faith in the Kantian sense, as a “value system” rather than as the truth, have been failing for generations. With so many competing “value systems: on the market, why should anyone prefer the Christian variation to simpler ones with less theological baggage, and easier ones with less inconvenient moral demands?

Kant gave up the battle, in effect, by retreating from the battlefield of fact. He believed the great myth of the 18th-century “Enlightenment” (ironic name!): that Newtonian science was here to stay and that Christianity, to survive, had to find a new place in the new mental landscape sketched by the new science. The only place left was subjectivity.

That meant ignoring or interpreting as myth the supernatural and miraculous claims of traditional Christianity. Kant’s strategy was essentially the same as that of Rudolf Bultmann, the father of “demythologizing” and the man who may be responsible for more Catholic college students losing their faith than anyone else. Many theology professors follow his theories of criticism which reduce biblical claims of eyewitness description of miracles to mere myth, “values” and “pious interpretations.”

Bultmann said this about the supposed conflict between faith and science: “The scientific world picture is here to stay and will assert its right against any theology, however imposing, that conflicts with it.” Ironically, that very “scientific world picture” of Newtonian physics Kant and Bultmann accepted as absolute and unchangeable has today been almost universally rejected by scientists themselves!

Kant’s basic question was: How can we know truth? Early in his life he accepted the answer of Rationalism, that we know truth by the intellect, not the senses, and that the intellect possesses its own “innate ideas.” The he read the Empiricist David Hume, who, Kant said, “woke me from my dogmatic slumber.” Like other Empiricists, Hume believed that we could know truth only through the senses and that we had no “innate ideas.” But Hume’s premises led him to the conclusion of Skepticism, the denial that we can ever know the truth at all with any certainty. Kant saw both the “dogmatism” of Rationalism and the skepticism of Empiricism as unacceptable, and sought a third way.

There was such a third theory available, ever since Aristotle. It was the common sense philosophy of Realism. According to Realism, we can know truth through both the intellect and the senses if only they worked properly and in tandem, like two blades of a scissors. Instead of returning to traditional Realism, Kant invented a wholly new theory of knowledge, usually called Idealism. He called it his “Copernican revolution in philosophy.” The simplest term for it is Subjectivism. It amounts to redefining truth itself as subjective, not objective.

All previous philosophers had assumed that truth was objective. That’s simply what we common-sensically mean by “truth”: knowing what really is, conforming the mind to objective reality. Some philosophers (the Rationalists) thought we could attain this goal through reason alone. The early Empiricists (like Locke) thought we could attain it through sensation. The later skeptical Empiricist Hume thought we could not attain it at all with any certainty. Kant denied the assumption common to all three competing philosophies, namely that we should attain it, that truth means conformity to objective reality. Kant’s “Copernican revolution” redefines truth itself as reality conforming to ideas. “Hitherto it has been assumed that all our knowledge must conform to objects…more progress may be made if we assume the contrary hypothesis that the objects of thought must conform to our knowledge.”

Kant claimed that all our knowledge is subjective. Well, is that knowledge subjective? If it is, then the knowledge of that fact is also subjective, et cetera, and we are reduced to an infinite hall of mirrors. Kant’s philosophy is a perfect philosophy for hell. Perhaps the damned collectively believe they aren’t really in hell, it’s all just in their mind. And perhaps it is; perhaps that’s what hell is.”

Psalm 40

Love, and as my mother always encouraged, wise woman that she was, “Matthew, (Mashew, it came out as when she was feeling particularly affectionate towards me) keep a simple faith.”  Wise woman, wise, and loving.

Mashew 🙂

Made for happiness…3 kinds

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In Catholic theology, man was made for happiness.

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-by Steven Jonathan Rummelsburg

“One thing all humans have in common is that we all want to be happy. In America, it is enshrined in our Declaration of Independence as an inalienable right to pursue happiness along with the rights to life and liberty. It seems like all our energies go into pursuing happiness in these strange times. Everyone today seems to do what they do because it will make them happy, hardly anything could be more normal. It has always been this way. Can you imagine someone saying to themselves “I am going to do this because I know it will make me unhappy?” It is unlikely.

The pursuit of happiness is big business in America and it probably always has been. All of technology is geared towards making things that make us happy. All popular entertainment is directed at making us happy. Our schools, the mass media, politicians, psychologists and even our lawyers would like to help make us happy. We ourselves are encouraged nonstop to pursue happiness. What a great irony it is today to notice how unhappy everyone seems to be. The world can be a miserable place, especially considering the efforts we make to be happy. Have you ever wondered why so many people are so unhappy these days? We ought to try to figure out why. First, we must define the term happiness.

What is happiness?

There are at least three different ways to understand happiness. There is modern American happiness we associate with wealth and health. We can call this appetitive happiness because it is grounded in our sense appetites. Winning the lottery is most likely to make us happy. We are content to get the new iPhone, or a new car, or a good job etc. The difficulty with this definition of happiness is that it is really more like contentment and it is temporary. The things that make us happy by this definition fade quickly and we must be off to pursue the next thing that will kick-start our serotonin production. If we take a step back from this kind of happiness we begin to notice that nothing really ever satisfies us for very long and no matter how much we end up getting, it is never enough.

A second kind of happiness we can associate with what the Ancient Greeks called “eudaimonia.” This is a very good kind of happiness associated with the acquisition of virtue. Eudaimonia translates as a good and lasting spiritual state resulting from developing habits of excellence. This kind of happiness is particularly associated with the right use of the intellect and is grounded in the moral and intellectual virtues discovered and elucidated by the greatest minds of ancient philosophy. The primary virtues associated with eudaimonia are the cardinal virtues of prudence, fortitude, justice, and temperance. The Greeks understood that to pursue and achieve excellence was the way to live the good life. Those who are able to achieve excellence in virtue are generally very happy, and the happiness is lasting and fulfilling.

The third kind of happiness is blessedness. Christians call it beatitude. It is associated with the rightly ordered will. While eudaimonia obtains happiness in this life, beatitude aims at eternal happiness. The one who teaches us about this kind of happiness is Jesus Christ, the one true teacher in the Sermon on the Mount found beginning in Matthew 5. Beatitude is achieved when a soul submits his will to the will of God and cooperates with grace to become perfected. A soul inspired by the beatific vision is one who seeks excellence not only in the cardinal virtues mentioned above, but seeks to be perfected by the acquisition and infusion of the three theological virtues of faith, hope and charity.

What is the problem today?

We might easily observe today that the world encourages us to pursue worldly happiness. We ourselves may pursue this kind of contentment and wonder why all of us seem never to be content for very long. Even if we are pursuing the wrong kind of happiness, and even if we know it, and even if we can’t seem to stop, there is a much deeper and more difficult problem that lies at the root of our restlessness today. This is in our misunderstanding of the nature of how things work. We are likely to invert the right order of things concerning being and doing.

C.S. Lewis described a principle of first and second things. First things are permanent and lasting, like the virtues and God. Second things are temporary like cars and iPhones. He explained that we ought to put first things first and second things second because if we put second things first and first things second we will lose both first and second things. He goes on to explain that if we put first things first we will get both first and second things. To use an agricultural metaphor, we might see agricultural labor, seeds and roots as permanent things while the fruit that is produced from the tress as the second things. You can see that if we seek the second things of the fruits, as we often do today, that we may get the fruit, but whether we eat it or let it rot, it will not last long. On the other hand, if we focus on agricultural labor to create the proper conditions for the trees, the trees will grow, produce fruit, and continue to produce fruit.

Our problem today is that we put second things first. Perhaps our most fundamental mistake is that we have inverted being and doing. Being is a first thing and doing is a second thing. We believe that what we do will determine who we become, but this is exactly upside down. It is who we are that determines what we will do. So instead of doing things that we think will make us who we want to become, we ought to cultivate the habits of being constituting the moral and intellectual virtues acquired by the saints. When we have become what God intends for us, then we will do good works. If we try the opposite, our attempts at good works cannot be fruitful, we will not become saints. It is when we become like the saints that we can produce good works.

So we might understand by analogy that what the tree is (being) produces (doing) its fruit. If a tree is an orange tree it will not produce an apple, and it had to be an orange tree first before it could even produce oranges, not the other way around. In Matthew 7:16, Christ said “you will know them by their fruits.” What we do comes forth from who we are. We are not what we do, what we do comes from what we are.

Which kind of happiness will you pursue?

When the world talks about happiness, it is not the same kind of happiness God intends for us. The world’s notions of happiness are about the acquisition of second things. The ancient Greeks and Jesus speak about the habits of being constituted by first things. Of course, the best kind of happiness is beatitude. It requires eudaimonia, the right use of the intellect, to serve in the acquisition of the truth in order to see rightly what is good and what is evil. It also requires that our contentment with second things be subordinated to the right use of reason that supports the rightly ordered will.

The grand irony in all this pursuit of happiness business is that those who seek primarily material happiness may end up getting what they want temporarily, but they always end in loss and despair. Those who seek beatitude also get what they seek, and it is a difficult endeavor, often beginning in loss and misery, but ending in glory. Job lost all the goods of second things and suffered greatly in the process, but because he maintained excellence in the virtues by his habits of being, he ended not only happy with his relationship with God, but contented by restoring the second things he had lost. It is a difficult thing to pursue virtue. It is not terribly difficult to pursue money. As we live out our inalienable right to pursue happiness, let us be wise in which kind of happiness we choose to pursue.”

Love & beatitude,
Matthew

The Transcendentals – Unum, Bonum, Verum

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The transcendentals are properties of being.  “The Transcendentals” would also be another great name for a band, imho.  While we’re on it, “(The) Truth, (The) Beauty, (The) Goodness” would not be bad, either, but I digress.  Truth is being as known, Goodness is being as rightly desired, and Beauty is being as rightly admired.  Truth is being’s imprint on the mind, Goodness is beings imprint on the will, and Beauty is beings imprint on the emotions. So Truth, Goodness, and Beauty are all different modes of Being as apprehended by the Mind, the Will, and the Emotions.

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-by Tim A. Troutman, who believes in the Bible. He just couldn’t figure out how we got the one we call “the canon”. Like so many 20-somethings, Tim traveled the road of the spiritual nomad: questions, doubt, fear, and finally hope. Through this journey, he connected with 10 or so other former Reformed Christians who now tell their story and talk about the Catholic faith at the extremely popular blog site www.calledtocommunion.com.

“According to St. Thomas, integrity (or perfection) is one of the three marks of beauty. The other two are harmony (or proportion) and radiance (or brightness). 1 The term ‘integrity’ is closely related to and directly implies unity; for without unity, integrity is impossible. We derive the word ‘integrate’ from the word integrity, and integration is nothing but the acquisition of one thing into unity with another.

Moreover, Aquinas follows Boethius in arguing that “unity belongs to the idea of goodness” because “a thing exists so far as it is one” and as St. Thomas explains, both goodness and unity are convertible with being. 2 Thus, along with goodness and truth, unity is one of the ‘transcendentals’ because it is convertible with being. These transcendentals are simply being apprehended under different modes. This complements St. Augustine’s teaching that evil is not its own being but the corruption of being. All things, in so far as they exist, that is, in so far as they have being, are good and they exist in truth and unity.

Harmony or proportion is also closely related to unity. For harmony is a bringing together of two or more things into a unity while maintaining some aspect of their distinctive identity. Proportion is the perfect representation of another thing or conformity to some good. St. Thomas gives the example of the Son as the perfect image of the Father and thus said to be in perfect proportion. 3 Elsewhere he states that God is beautiful as being “the cause of the harmony and clarity of the universe.” 4 He also states that love, which is the most beautiful virtue, is “a certain harmony of the appetite with that which is apprehended as suitable.” 5

Unity and harmony, as qualities of beauty, can be understood when we consider the attractiveness of a complex piece of music (or any artwork) over something simple. All other things equal, the complexity makes the piece more beautiful. This is because the act of harmoniously incorporating additional forms and components into a greater unity approximates truth, beauty, and goodness. The unity of the Trinity is the perfect archetype of harmony and pure oneness (out of something like a plurality). A family is beautiful because of its unity; and a well ordered society is for the same reason. That is all to say that unity and harmony point to not just any truth, but to truth itself, God, as do all things beautiful.

The dissolution of a thing arises from a defect therein. Disunity is an evil because its end is the dissolution of a being in the same way that the end of sin is the dissolution of some good. The ugliness of disunity is evidenced by the pain that accompanies it. St. Thomas quotes St. Augustine saying, “what else is pain but a feeling of impatience of division or corruption?” 6 and goes on to say, “the good of each thing consists in a certain unity” in defense of his proposition that the desire for unity is a cause of sorrow.7

With all of these ideas considered, we followers of Christ ought to sorrow at the disunity of Christians and earnestly pray for the re-unification, the integration, of all Christians into one body: the Church. Unity is beautiful because it is good and Christ intended unity for His Church8 because it is His own body. Our theological differences notwithstanding, I hope that Christians of all backgrounds will join together during this week of prayer for Christian unity to petition the Holy Spirit to move on the hearts of men that we may be unified not only in spirit, but in body, that is, in Church.”

“Life is not just a succession of events or experiences. It is a search for the true, the good & the beautiful.”-Pope Benedict XVI

Love,
Matthew

  1. Summa Theologica, 1.39.8
  2. Ibid., 1.6.4; 2.36.3
  3. Ibid., 1.39.8
  4. Ibid., 2b.145.2. Aquinas is quoting Pseudo-Dionysius
  5. Ibid., 2.29.1
  6. De Lib. Arb. iii, 23
  7. Summa Theologica 2.36.3
  8. cf. John 17

Why does the Catholic Church teach homosexual acts are intrinsically evil?

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“Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that “homosexual acts are intrinsically disordered.” They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.” -CCC 2357

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THE CATHOLIC CHURCH WANTS YOU TO HAVE AWESOME SEX!!!!  It’s true.  It does.  But, let’s define some terms.  You could say the Catholic Church holds sexual union as sacred.  So sacred it places it within and confines it to a sacrament.  In Catholic theology, sacraments are “efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.”

This is easier if you have had some philosophy, literally the “love of wisdom”.  Philosophy is the study of general and fundamental problems, such as those connected with reality, existence, knowledge, values, reason, mind, and language.

Philosophy is distinguished from other ways of addressing such problems by its critical, generally systematic approach and its reliance on rational argument. In more casual speech, by extension, “philosophy” can refer to “the most basic beliefs, concepts, and attitudes of an individual or group”.

The Church, from the beginning, has understood the world has an implied rational order due to the nature of creation itself.  The Church “holds these truths to be self-evident”, so to speak, when reflected upon.  Truth cannot contradict truth.

But, humans being sinful beings, can and do and have always and will always pervert the rational truth distilled from philosophy and revelation to fit their own agendas, to fit their own definitions of their “truths”.

The Church does not believe there are many “truths”.  Rather, it holds there is only One Truth, Jesus Christ, and it strives, under the guidance and protection of the Holy Spirit, to come to an ever more full understanding of that Truth.

In Catholicism, a “mystery” is not something unknowable, it is something infinitely knowable.  We are only limited by our own humanity as to why God had pre-ordained such things, and things as such.

We may NOT make ourselves gods, and make our own “truths”.  We do, therefore, have free will, as God’s gift, and, frankly, also the inherent challenge and responsibility to use or to abuse the created world as we do, even contrary to the Creator’s will.  We have the freedom to cure terrible diseases, to feed the starving, to free slaves, but also to commit genocide, to enslave, to exploit, to oppress, to make war, to annihilate.  We also have the freedom to use our sexual gifts, our ability to participate in the creation of beautiful life, and the freedom to abuse them towards selfish and unproductive ends.

There is no genuine love of the Creator nor anything else without free will.  The realization of the gift of free will means, as with any freedom or authority we may possess, that there is also the intrinsic freedom to abuse our free will, to choose wrongly, to act against the intentions and the will of the Creator.  This is a heavy responsibility.  We must choose wisely.  Our choices have consequences here, in this life, and in eternity.

The Natural Law

Very simply put, the natural law is that moral behavior which can be determined through reason by its architecture, form, function, and effects.  The end NEVER justifies the means.  The Catholic Church understands human beings to consist of body and mind, the physical and the non-physical (soul), and that the two are inextricably linked. Humans are capable, but only proper moral formation inclines them to judge rightly, of discerning the difference between good and evil because they have a conscience, and the divinely mandated obligation to do so.

The Divine Law

Gen. 19:8-9,13, Jude 7, Ezek. 16:49-50, Lev. 18:22, 20:13, 1 Cor 6:9-10, Romans 1:27, provoking the wrath of the Almighty.  Prov 1:7.

Love must be fruitful

The Catholic definition of “love” is very specific.  It MUST, NO exceptions, comport to the the natural moral law.  It MUST, same deal, comport to the Divine law.  It MUST be open to life.  It MUST be open to fecundity, and fruitfulness.  It MUST occur within the Sacrament of Marital Union.

  1. Because homosexual acts violate the natural law as implied by the sexual “complementarity”, or sexual differences, between male and female, both in biology, and in the total complementarity of a person’s personal identity in  their masculinity or femininity,
  2. Because they violate the Divine law,
  3. Because, by definition, they cannot be naturally fecund, ever, and are inherently closed to natural procreation,
  4. Because of the above, homosexual acts cannot, ever, be blessed in the Sacrament of Marriage,
  5. Because of all these, homosexual acts can never be approved.

This position is objectively determined as a consequence of faith in Jesus Christ.  It has nothing to do with “liking” or “disliking” anyone.   It has nothing to do with subjective preferences, conditions, opinions, or agendas.  Nothing.  It has been the Church’s consistent teaching.  Those who object are just waking up to the Church’s teaching in greater clarity, which cannot be a bad thing.  “Truth is not determined by a majority.” – BXVI

All are called to chastity in their particular state of life.  Homosexual persons must be accepted with respect, compassion, dignity, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives.

Love,
Matthew