Wednesday, March 21, 2018

Humanae Vitae: The Truth About Sex



  In his Encyclical Letter Humanae Vitae of July 25, 1968 Paul VI observed:

The sexual activity, in which husband and wife are intimately and chastely united with one another, through which human life is transmitted, is, as the recent Council recalled, "noble and worthy.'' It does not, moreover, cease to be legitimate even when, for reasons independent of their will, it is foreseen to be infertile. For its natural adaptation to the expression and strengthening of the union of husband and wife is not thereby suppressed. The fact is, as experience shows, that new life is not the result of each and every act of sexual intercourse. God has wisely ordered laws of nature and the incidence of fertility in such a way that successive births are already naturally spaced through the inherent operation of these laws. The Church, nevertheless, in urging men to the observance of the precepts of the natural law, which it interprets by its constant doctrine, teaches that each and every marital act must of necessity retain its intrinsic relationship to the procreation of human life.

This particular doctrine, often expounded by the magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act. The reason is that the fundamental nature of the marriage act, while uniting husband and wife in the closest intimacy, also renders them capable of generating new life—and this as a result of laws written into the actual nature of man and of woman. And if each of these essential qualities, the unitive and the procreative, is preserved, the use of marriage fully retains its sense of true mutual love and its ordination to the supreme responsibility of parenthood to which man is called. We believe that our contemporaries are particularly capable of seeing that this teaching is in harmony with human reason.

It is encouraging that Catholic scholars continue to promote Catholic truth in our time of increasing secualrization and devaluing of the dignity of the human body....

Libido Redux: To Answer LGBTQ Ideology: Truth Grounded in Science |

To Answer LGBTQ Ideology, Nancy Pearcey Seeks Truths Grounded in Science | The Stream:



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Sunday, March 4, 2018

Neomodernist Heresy Redux: The "New Paradigm"

The New Paradigm Folks

The facade in neomodernism, the latest emergence of which is the "New Paradigm," is evident in three areas, the first of which is its argument that because the dogmas of the Church do not possess indisputable knowledge of the supernatural, they are relative to how they impact one’s imagination, and may be believed or disbelieved accordingly. Theologians (such as the New Paradigmists) susceptible to this argument believe dogma to be changeable over time (as opposed to development of doctrine), and that dogma may be disregarded when no longer fruitful for the individual, or reinterpreted to better meet with individual experience. This is a blatant misunderstanding of development of doctrine, and is most famously demonstrated in the dissent of many American theologians to Humanae Vitae so soon after its promulgation. 
Neomodernists do not think real objective knowledge of God possible, despite arguments from reason, fulfilled prophecies and documented miracles. For them knowledge of God comes only from subjective religious experience, “from the heart.” The fruits of such religious experience are binding only on the one undergoing the experience.  Neomodernists refer to this as “on-going revelation,” and its theological interpretation as “process theology.” Neomodernism’s subjectivism has also given rise to a confused notion of the Catholic teaching on divine immanence, which is that we are in God (He made us, gives us grace) and God in us (sanctifying grace in our souls). Modernists prior to Vatican I, influenced by Spinoza, thought that human beings were emanations from the divine, which leaned toward the pantheistic cosmology of the eastern religions, where God is identical with the world or a part of it. The Church has always taught the transcendence of God, even when God lives in us. Since for the neomodernist all revelation comes from subjective personal experience, it is only fitting that the “people of God” be the final authors of what should be believed and done. This means that they favor reforming the Church along the lines of a modern, popular democracy.  Read more here.