7. THE QUESTION
WAS: All of the following are mortal sins except for one. Which one?
a. Polygamy
b. Drinking Alcohol
c. In-Vitro
Fertilization
d. Cloning of
Humans
e. Masturbation
f.
Mutual Masturbation
THE ANSWER IS….. B….Drinking in Moderation is
not intrinsically evil. But don’t go crazy. Abusing a substance is a
mortal sin. Driving under the influence is also a serious sin. Purposely
surrendering God's gift of human reasoning for entertainment is a serious sin.
Footnote #1: mutual masturbation as an end in
itself is always a mortal sin, even within marriage. But if the action leads up
to the husband’s seed being planted in the wife's birth canal, or at least with the intention
of this, then it is not sinful at all.
Footnote #2: St. Thomas Aquinas, one of the
greatest Catholic theologians of all times, said masturbation was even more
evil than fornication because it was by definition, “a sin against nature.”
Catechism of the Catholic Church: 2352 By masturbation is to be understood the deliberate
stimulation of the genital organs in order to derive sexual pleasure.
"Both the Magisterium of the Church, in the course of a constant
tradition, and the moral sense of the faithful have been in no doubt and have
firmly maintained that masturbation is an intrinsically and gravely disordered
action."138 "The deliberate use of the sexual faculty, for
whatever reason, outside of marriage is essentially contrary to its
purpose." For here sexual pleasure is sought outside of "the sexual
relationship which is demanded by the moral order and in which the total
meaning of mutual self-giving and human procreation in the context of true love
is achieved."139
Polygamy
1645 "The unity of marriage,
distinctly recognized by our Lord, is made clear in the equal personal dignity
which must be accorded to man and wife in mutual and unreserved
affection."155 Polygamy is contrary to conjugal love
which is undivided and exclusive.156
2387 The predicament of a man who,
desiring to convert to the Gospel, is obliged to repudiate one or more wives
with whom he has shared years of conjugal life, is understandable. However polygamy
is not in accord with the moral law." [Conjugal] communion is
radically contradicted by polygamy; this, in fact, directly negates the plan of
God which was revealed from the beginning, because it is contrary to the equal
personal dignity of men and women who in matrimony give themselves with a love
that is total and therefore unique and exclusive."180 The
Christian who has previously lived in polygamy has a grave duty in justice to
honor the obligations contracted in regard to his former wives and his children
1610 Moral conscience concerning
the unity and indissolubility of marriage developed under the pedagogy of the
old law. In the Old Testament the polygamy of patriarchs and kings is not yet
explicitly rejected. Nevertheless, the law given to Moses aims at protecting
the wife from arbitrary domination by the husband, even though according to the
Lord's words it still carries traces of man's "hardness of heart"
which was the reason Moses permitted men to divorce their wives.
In-Vitro/Artificial Insemination
2375 Research aimed at reducing
human sterility is to be encouraged, on condition that it is placed "at
the service of the human person, of his inalienable rights, and his true and integral
good according to the design and will of God."166
2376 Techniques that entail the
dissociation of husband and wife, by the intrusion of a person other than the
couple (donation of sperm or ovum, surrogate uterus), are gravely immoral.
These techniques (heterologous artificial insemination and fertilization)
infringe the child's right to be born of a father and mother known to him and
bound to each other by marriage. They betray the spouses' "right to become
a father and a mother only through each other."167
2377 Techniques involving only
the married couple (homologous artificial insemination and fertilization) are
perhaps less reprehensible, yet remain morally unacceptable. They dissociate
the sexual act from the procreative act. The act which brings the child into
existence is no longer an act by which two persons give themselves to one
another, but one that "entrusts the life and identity of the embryo into
the power of doctors and biologists and establishes the domination of
technology over the origin and destiny of the human person. Such a relationship
of domination is in itself contrary to the dignity and equality that must be
common to parents and children."168 "Under the moral
aspect procreation is deprived of its proper perfection when it is not willed
as the fruit of the conjugal act, that is to say, of the specific act of the
spouses' union . . . . Only respect for the link between the meanings
of the conjugal act and respect for the unity of the human being make possible
procreation in conformity with the dignity of the person."169
2378 A child is not something owed to
one, but is a gift. The "supreme gift of marriage" is a human
person. A child may not be considered a piece of property, an idea to which an
alleged "right to a child" would lead. In this area, only the child
possesses genuine rights: the right "to be the fruit of the specific act
of the conjugal love of his parents," and "the right to be respected
as a person from the moment of his conception."170
2379 The Gospel shows that physical sterility is
not an absolute evil. Spouses who still suffer from infertility after
exhausting legitimate medical procedures should unite themselves with the
Lord's Cross, the source of all spiritual fecundity. They can give expression
to their generosity by adopting abandoned children or performing demanding
services for others.
ON TEMPERANCE
1805 Four virtues play a pivotal role and
accordingly are called "cardinal"; all the others are grouped around
them. They are: prudence, justice, fortitude, and temperance. "If anyone
loves righteousness, [Wisdom's] labors are virtues; for she teaches temperance
and prudence, justice, and courage."64 These virtues are
praised under other names in many passages of Scripture.
1809 Temperance is the moral virtue that
moderates the attraction of pleasures and provides balance in the use of
created goods. It ensures the will's mastery over instincts and keeps desires
within the limits of what is honorable. The temperate person directs the
sensitive appetites toward what is good and maintains a healthy discretion:
"Do not follow your inclination and strength, walking according to the
desires of your heart."72 Temperance is often praised in the Old Testament: "Do not
follow your base desires, but restrain your appetites."73 In
the New Testament it is called "moderation" or "sobriety."
We ought "to live sober, upright, and godly lives in this world."74
To live well
is nothing other than to love God with all one's heart, with all one's soul and
with all one's efforts; from this it comes about that love is kept whole and
uncorrupted (through temperance). No misfortune can disturb it (and this is
fortitude). It obeys only [God] (and this is justice), and is careful in
discerning things, so as not to be surprised by deceit or trickery (and this is
prudence).75
1838 Temperance moderates the
attraction of the pleasures of the senses and provides balance in the use of created
goods
2290 The virtue of temperance disposes us to avoid every
kind of excess: the abuse of food, alcohol, tobacco, or medicine. Those incur
grave guilt who, by drunkenness or a love of speed, endanger their own and
others' safety on the road, at sea, or in the air
2291 The use of drugs inflicts
very grave damage on human health and life. Their use, except on strictly
therapeutic grounds, is a grave offense. Clandestine production of and
trafficking in drugs are scandalous practices. They constitute direct
co-operation in evil, since they encourage people to practices gravely contrary
to the moral law
2514 St. John distinguishes three kinds of covetousness or concupiscence: lust of the flesh, lust of the eyes, and pride of life.301 In the Catholic catechetical tradition, the ninth commandment forbids carnal concupiscence; the tenth forbids coveting another's goods.
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