Guide The Catholic Condemnation of Virgin Masturbation

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Traditional Catholic Forum.

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Pages: [ 1 ] 2. Author Topic: Does masturbation remove virginity? Read times. Anonymous Guest. What is the Church's teaching on this? I'm interested in the answer for both men and women. I know that the world would answer no, but the Church may have a different standard. Quote from: [i. This is why I think it is best to focus on the virtue of chastity.

There are many who appear virtuous from lack of opportunity to do wrong. What good is your virginity if you sin against the virtue of chastity in that way? There may well be others who are not virgins whose virtue is greater that he who willingly sins against chastity.

Geremia Sr. Our Lady, responding to what seemed to her something that would violate her vow of virginity, said: "I know not man. Also social is every sin against the rights of the human person, beginning with the right to life and including the life of the unborn It is not just those who cause or support evil or who exploit it, but also those who are in a position to avoid, eliminate, or at least limit certain social evil but who fail to do so out of laziness, fear, or the conspiracy of silence, through secret complicity or indifference; of those who take refuge in the supposed impossibility of changing the world, and also of those who sidestep the efforts and sacrifices required, producing specious [false] reasons of a higher order.

A movement of passive resistance to the legitimation of practices contrary to human life and dignity is beginning to make an ever sharper impression upon the moral conscience of many. Conscientious objection to laws destructive to human life should be recognized and supported. Vatican's statement The Dignity of Procreation. It is significant that the arguments advanced for euthanasia are exactly parallel to those advanced for abortion.

It is argued that the fetus is human only potentially; that it is not a free or rational person; that it is kept alive only through the life-support given it by others. In exactly the same way, it is said that the incapacitated or senile person is only "a piece of human wreckage" this is an exact quotation from a recent plea for euthanasia ; that he is "only a vegetable;" that he is being kept alive only by the kindness of relatives and the life-support systems of medicine.

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It is, in fact, impossible to construct a definition of abortion in such a way as to justify abortion but to forbid euthanasia. Paul's Yes to Life , pages to Disregard for the sacred character of life in the womb weakens the very fabric of civilization; it prepares a mentality, and even a public attitude, that can lead to the acceptance of other practices that are against the fundamental rights of the individual. This mentality can, for example, completely undermine concern for those in want, manifesting itself in insensitivity to social needs; it can produce contempt for the elderly, to the point of advocating euthanasia; it can prepare the way for those forms of genetic engineering that go against life, the dangers of which are not yet fully known to the general public.

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If society and the legislator fail to guarantee this right to life right from its immediate beginning, many other human lives are endangered. Once accepted, the arguments brought out in the attempt to justify abortion will pave the way for others which will imperil the lives of the disabled, the incurable, the old outcasts of every kind.

Once the principle of respect due equally to every human being has been violated, who would be able to stem the flood of its consequences?

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Declaration of the Belgian Bishops, April 6, Paul's publication Yes to Life , pages 85 to It would seem also that a process of liberalization, once initiated, might follow an inexorable course of further and further liberalization. In England, the law against abortion was liberalized in mid In eight months, the number of abortions, now legal, easy, and "respectable," has tripled.

“If you must gamble away your life sexually, don’t play a Lone Hand too much.”

It is frighteningly plausible that the anticipated sequence might be: Legal abortion in particular cases, legal abortion upon simple request, legal sterilization, legal euthanasia, removal of the choice from the mother to a medical board, to a social worker, to the state. In the end, both the mother might lose her right to fruitfulness, and also the child its right to life.

We plead with you to recognize the terrible consequence of legalized abortion.

Once innocent life at any stage is placed at the mercy of others, a vicious principle has been legalized. Thereafter, a simple majority may decide that life is to be denied the defective, the aged, the incorrigible, and granted only to the strong, the beautiful, and the intelligent. The day may come when lawmakers could set standards which people must meet if they are to remain alive. Already one standard has been set who can say what others will come next?

For, once respect for human life has been undermined, the murderous possibilities are limitless. These include rape, incest, fetal deformity, maternal physical and mental health, or any other economic or social indicator. But another very grave crime is to be noted, venerable brethren, which regards the taking of the life of the offspring hidden in the mother's womb As to the "medical and therapeutic indication" to which, using their own words, we have made reference, venerable brethren, however much we may pity the mother whose health and even life are gravely imperiled in the performance of the duty allotted to her by nature, nevertheless what could ever be a sufficient reason for excusing in any way the direct murder of the innocent?

This is precisely what we are dealing with here. Whether inflicted upon the mother or upon the child, it is against the precept of God and the law of nature: "You shall not kill. The direct procuring of abortion is never justified by any "indication" nor by any human law; nor is it shown to be licit by appealing to the argument of self-defense or of extreme necessity Those who hold the reins of government should not forget that it is the duty of public authority, by appropriate laws, to defend the lives of the innocent, and this all the more since those whose lives are endangered and assailed cannot defend themselves.

Among whom We must mention, in the first place, infants hidden in the mother's womb. And if the public magistrates not only do not defend them, but by their laws and ordinances betray them to death at the hands of doctors or of others, let them remember that God is the Judge and Avenger of innocent blood which cries from earth to heaven. In conformity with these landmarks in the human and Christian vision of marriage, We must once again declare that the direct interruption of the generative process already begun, and, above all, directly willed and procured abortion, even if for therapeutic reasons, are to be absolutely excluded as licit means of regulating birth.

Equally to be excluded, as the teaching authority of the Church has frequently declared, is direct sterilization, whether perpetual or temporary, whether of the man or of the woman. Similarly excluded is every action which, either in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, purposes, whether as an end or as a means, to render procreation impossible.

It has been our intention here to use always the expressions "direct attempt on the life of the innocent person" [and] "direct killing. In these conditions the operation can be lawful, as can other similar medical interventions, provided that it be a matter of great importance, such as life, and that it is not possible to postpone it till the birth of the child, or to have recourse to any other efficacious remedy. Both for the one and the other, the demand cannot be but this: To use every means to save the life of both the mother and the child.

Paul Editions, , pages to , and reprinted in its entirety in Yes to Life , published by the Daughters of St. Paul, 50 St. Paul's Avenue, Boston, Massachusetts, Pages 31 to Paul's Yes to Life , pages 85 to No Catholic can responsibly take a 'pro-choice' stand when the 'choice' involves the taking of innocent human life. The Declaration [on Religious Freedom] does not base the right to the free exercise of religion on 'freedom of conscience. And the Declaration nowhere lends its authority to the theory for which the phrase frequently stands, namely, that I have the right to do what my conscience tells me to do, simply because my conscience tells me to do it.

This is a perilous theory. Its particular peril is subjectivism the notion that, in the end, it is my conscience, and not the objective truth, which determines what is right and wrong, true or false. Father John Courtney Murray, S.

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Accomplices, even though not mentioned in the law or precept, incur the same penalty [latae sententiae excommunication] if, without their assistance, the crime would not have been committed, and if the penalty is of such a nature as to be able to affect them; otherwise, they can be punished with ferendae sententiae [inflicted by clergy] penalties. Section 2 of Canon Law We urge you, as strongly as we can, to oppose and reject abortion.

Lest anyone take our words lightly, we must also remind you that the Church invokes a severe sanction against any Catholic who raises his unfeeling hand to destroy this most defenseless of all human beings the unborn baby.

The Church disowns by immediate excommunication any Catholic who deliberately procures an abortion or helps someone else to do so. To keep the seriousness of the [abortion] matter impressed upon her members, the Church continues to list this sin as so serious that those who take part in an actual abortion incur excommunication. Abortion is and has always been considered a serious violation of God's law.

Those who obtain an abortion, those who persuade others to have an abortion, and those who perform the abortion procedure are guilty of breaking God's law. Moreover, in order to emphasize the special evil of abortion, under Church law, those who undergo or perform an abortion place themselves in a state of excommunication. A person can be: A. A principal agent doctor, midwife, etc. A secondary agent nurse, technician, counselor, husband, etc. Formally i. Materially i. The Bishops of Connecticut. We are also confident that our [Catholic] hospitals and health care personnel will be identified by a dedication to the sanctity of life, and by an acceptance of their conscientious responsibility to protect the lives of both mother and child.

We strongly urge our doctors, nurses and health care personnel to stand fast in refusing to provide abortion on request, and in refusing to accept easily available abortion as justifiable medical care. In the course of history, the Fathers of the Church, her Pastors and her Doctors have taught the same doctrine the various opinions on the infusion of the spiritual soul did not introduce any doubt about the illicitness of abortion. It is true that in the Middle Ages, when the opinion was generally held that the spiritual soul was not present until after the first few weeks, a distinction was made in the evaluation of the sin and the gravity of penal sanctions.

Excellent authors allowed for the first period more lenient case solutions which they rejected for following periods. Bit it was never denied at that time that procured abortion, even during the first days, was objectively a grave fault. This condemnation was in fact unanimous. Among the many documents it is sufficient to recall certain ones.

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  • The first Council of Mainz in reconsidered the penalties against abortion which had been established by preceding Councils. It decided that the most rigorous penance would be imposed "on women who procure the elimination of the fruit conceived in their womb. Thomas, the Common Doctor of the Church, teaches that abortion is a grave sin against the natural law.

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    Pius XI explicitly answered the most serious objections. Paul's Yes to Life. Paragraph 7. Endnotes are as follows. Just as God created our souls and gave us life, only He can call us home. As far as the person is concerned, he is not absolute master of himself, of his body, or of his soul. He cannot, therefore, freely dispose of himself as he pleases. Even the motive for which he acts is not by itself either sufficient or determining.