To confuse the law of gradualness whereby, as John Paul proposed, the sinner is gradually brought to face the fullness of the truth, with a gradualness of the law whereby some sheep are dispensed from the prohibitions of
intrinsically evil acts, as Buttiglione seems to propose, would be to undermine the message of salvation and mistake the power of Jesus's Redemption (See John Paul II, Familiaris Consortio, n 34).
Like (Episcopalian) Joseph Fletcher, who taught Situation Ethics in the 1960s, the exhortation suggests that there are exceptions to every moral rule and that there is no such thing as
an intrinsically evil act.
We have sharp rhetoric about social justice, but the preferential option for the poor is an open - ended exhortation, not a precise moral demand like the condemnation of taking innocent life as
an intrinsically evil act.
Not exact matches
Following Aquinas, Dudd - ington argues that certain
acts are considered
intrinsically evil, as they contravene Christian natural law, which for Duddington, is articulated through a discourse of common good and individual dignity.
What is chosen therefore is one of those types of
act which «in the Church's moral tradition have been termed «
intrinsically evil» (intrinsice malum): they are such always and per se, in other words on account of their very object, and quite apart from the ulterior intentions of the one
acting and the circumstances.»
The Catholic Church has always condemned homosexual
acts as «
intrinsically evil», as well as of course distinguishing clearly between wounded tendencies, sin, and sinner.
John Paul II exulted in the moral rigorism of the Church's perpetual teaching that some
acts are
intrinsically evil and should never be done.