El magisterio y los fundamentos doctrinales de la ética sexual

Abstract

The Declaration concerning certain questions of sexual ethics (Persona humana) promulgated by the S. C. for the Doctrine of the Faith on 29-XIl-1975 is neither a summarised treatise on sexual ethics nor a pastoral letter addressed to the faithful. Its purpose is rather to recall the teaching of the Church concerning some particular points in view of the need to counter serious doctrinal errors and aberrant behaviour. Its style is proper of an address to theologians and pastors. It uses, therefore, a language is sober and somewhat technical. The Congregation wished to clarify a dangerous doctrinal situation and not to substitute for the Bishops in their pastoral function. The Church has the right to intervene in matters of sexual ethics because sexuality falls fully within the ambit of moral theology and of theology in general. One must bear in mind theology is one and the Church has a perfect right to enter upon a subject which in but another chapter in moral theology. The proper posture to be adopted in matters of sexual ethics is that of esteeming the virtue of chastity. The rehabilitation of this virtue which presides both matrimonial morals as well as those relative to celibacy makes it possible to focus correctly on sexuality. Sexuality is divided into sexuality in the broad sense and sexuality. The former is present in the whole range of morality while the latter constitutes a limited field and is in direct relation to the virtue of chastity. It is this second form of sexuality the Declaration considers. The Declaration rests on two principles. As regards sexuality in general one must bear in mind it should be seen in the light of a complete vision of man and his vocation. Genetic sexuality, on the other hand, does not achieve its true meaning and moral rightness except in legitimate marriage. Both the study of the nature of the sexual acts in themselves and the valuing of the dignity of the human person, by means of the conciliar debates and the subsequent theological studies, joined to form the statement of Humanae Vitae in the conjugal act the inseparability of the union of persons and procreation is something willed by God which man cannot separate. Only within marriage is it possible to maintain this double signification of genetic sexuality. In God's plan union and procreation constitute an indissoluble bond. In the light of these principles and by applying the classical notions of Fundamental Moral Theology it becomes clear the development of living standards cannot alter this view of sexuality. A grave transgression of these norms is possible and psychology and sociology cannot set themselves up as the criteria of the moral values of human acts. Finally, one must bear in mind the source of moral theology is Revelation. This explains why the Magisterium has the right and the duty to intervene in areas related to human behaviour. In additions, a correct and complete vision of man can only be deduced from revealed anthropology which speaks of Creation and Redemption.