Category Archives: Divine Command Morality

The Supernatural is for Love & Freewill

Divine Command Morality, meaning of love, Ontology

Thesis:The human capacity to love reveals the supernatural dimension of humanity.

The argument for the thesis of this post develops the thesis: Freewill Necesaary and Sufficient for Love .

The purpose of this thesis for my project of modeling Satan is to justify creation of the supernatural, although the supernatural requires the possibility all of the evil initiated by intelligent agents. However, creation of the supernatural creates the possibility of love. The possibility of love outweighs all of the actualized possibilities of evil initiated by intelligent agents, which amongst other things are capable of love.

A case for love’s supreme goodness is made at the end of this post.

This is the gist of the argument that love is supernatural.

What is obligatory is supernatural. Love is obligatory. So, love is supernatural

Preliminary terminological clarifications of “nature” are needed. For “nature” is used equivocally. In the phrase “human nature,” the term “nature” signifies what a human being is. Within the term “supernatural” the second part “natural” is an adjective which goes with “nature” where “nature” signifies the features of human beings which are studied by physics, chemistry, biology, psychology and sociology, viz. natural sciences. So, “supernatural” signifies features of human beings which cannot be studied by the natural sciences. However, in another sense of “nature,” clarified in: The Supernatural is not a Super Nature,, the term “supernatural” does not signify any kind of nature different from that studied by the natural sciences.

I use “humanity” to signify what a human being is. Hence, I write of natural and supernatural dimensions of humanity. In light of Where is the Supernatural?, it would be better to write “The supernatural and natural dimensions of reality intersect in humanity.

Our subjection to moral imperatives points to the supernatural dimension of humanity. The scientific study of human nature explains why people naturally pursue what is good: Basic goods or lesser goods when not thinking clearly. We naturally seek what is good because we have inclinations for what is good. More generally, the natural goal for humans is happiness because an inclination for happiness is in the natural dimension of humanity. However, no facts about our pursuing what is good show that we ought to pursue what is good. David Hume’s observation that “ought” does not follow logically from “is” is not a philosopher noting a logical distinctions. It calls our attention to a profound reality about humanity. We have a supernatural dimension.

Why say that humans have a supernatural dimension, instead of saying that humans have a dimension which cannot be understood by natural sciences?

Hume’s logical point supports a metaphysical conclusion, which Hume himself would have considered “sophistry and illusion.” The metaphysical conclusion is that there is a type of reality different from nature wherein obligations are the fundamental realities. Hume assumed that there is no reality other than the reality of nature. Hence, obligations had to be explained as dependent upon nature. Roughly, obligations would be explained as what people construct to insure they get that for which they have natural inclinations. So, there would not be obligations to act regardless of any inclinations to do otherwise. There would be no categorical imperatives.

There are categorical imperatives. (The Satan modeling project assumes moral realism. Moral realist should accept that there is a moral reality.)

Being subject to categorical moral imperatives shows that humans have access to a reality different from that acessible by the thought processes needed for natural science. It’s a reality whose basic laws states: Do good, avoid evil. Such a reality warrants the title “super.” Moral realism entails supernatural agency. Why?Imperatives specify what ought to be done. What ought to be can be. If there were no agents obligations could not be carries out. So, the assumption of moral realism carries with it an assumtion that there are moral agents. These are agents with the Free Will of Love. The thesis that love requires us to be supernatural agents is, in effect, a corollary of the thesis that obligations entail that we are supernatural agents. For we cannot love if we are not moral agents. The two greatest commandments are commands to love. See Mt 22:36-40 If love is commanded, love is the sort of activity for moral agents. If such love came totally through nature, it would not make sense to speak of it as commanded.

For those who do not want to use scripture as the source of the command to love, can consider the first natural moral law: Do good! This law tells us to will the good for the sake of good itself. Willing good for the sake of good itself is certainly willing the good for another since no creature is good itself. So, in effect, the first moral law states: Love! In creation, love is necessary for good to be pursued as it ought to be pursued. Thus, love is only behind the good in terms of being valuable.

Morality, Confessional Faith and the Maxims of Jesus

Divine Command Morality, Moral philosophy, Philosophical Theology, Religious morality

Belief in Christian Salvation History requires  belief in some crucial miracles . Similarly, belief in Christian Salvation History requires  belief in the sometimes puzzling action guiding maxims of Jesus.   In this case, faithful members of an orthodox Christian religion have an obligation to believe . Belief in the Salvation History requires belief in its entailments.  This is a logical requirement. The requirement presents challenges.  What, though, is  required belief? How can one feel convinced if he is not convinced?

One may, be convinced, believe in his heart,  that the Salvation History, or the fragment with which he is acquainted, tells the truth about the meaning of life.  Here, the use of “religion” rather than “Salvation History” makes my points more familiar.  A conversion experience or simply being raised in a religion may be the cause of this heartfelt belief in the whole outlook. However, reflection on what the whole implies seems to challenge  faith in the whole.  Did Jesus really walk on water? Did he really rise from his tomb?  Can one live a sane life “by turning the other cheek.?”   The devil lurks in the details.

However, the temptation to diminish belief in the whole because of doubts about its details can be overcome. Belief in the whole requires going down to belief in the details.  But doubts about the details do not require going up to doubts about the whole.  St. Paul, in Rm 10: 9-10, reminds us of two dimensions of  belief.  “If you confess with your lips that Jesus is Lord and believe in your heart that God has raised him from the dead, then you shall be saved.” The dimensions are confessional faith and faith in the heart. Confessional faith follows the laws of logic.  Confession of faith in the whole requires confession of faith in the details.  However, faith in the heart, firm conviction of truth of the whole, does not follow down to conviction about the details. But it guides what we say about the details.

Confessional faith concerns what you say (confess) to both yourself and others.  Confessional faith is not hypocritical. Despite doubts and skeptical thoughts running through the mind, you will not say even to yourself that Jesus most likely did not rise from the dead or “All things considered it is stupid to pluck out your eye   if you have an irresistible urge to view pornography.” The firm conviction about the whole does not logically descend to the details.  However, firm conviction, belief in the heart, provides  the tenacity that makes confessing into confessional faith rather than mere saying.  It is genuinely faith because one trusts what one affirms and will never deny is correctness.

Confessional faith is the faith which seeks understanding,

Because these posts are on foundations of divine command morality, it is interesting to note that Christians, at least one anyway, can belief that moral laws are divine commands, Jesus was God, but yet the maxims of Jesus are, for the most part, not divine commands of morality.

Basic Human Goods Convey Divine Commands

Divine Command Morality, Moral philosophy

It is helpful to list the basic human goods in one place to help answer a crucial question for Divine Command moral theories: How do we hear the commands?  Basic human goods are goods which people, in general, naturally desire.  The first principle of practical reason – reasoning about conduct – states “Do good, avoid evil.”  What is good is specified by the following list of basic human goods. If humans had not chosen to set aside pursuit of these basic goods for some lesser satisfaction, the so-called first principle of practical reason would describe human behavior. That would have been a state of innocence.  Instead, the first principle of practical reason is an imperative. We are commanded to pursue these basic human goods and never to intentionally frustrate them.  Thus, they become obligatory goods.

The human choice that made basic human goods obligatory goods, viz., original sin, created morality. The vast array of principles, developed over the ages, about what we ought to do and ought not do are a human product. If we has not freely made the choice to deliberate about whether to pursue basic goods and never intentionally frustrate them, we would not need to have commands to do so.

We can still hold that moral laws are commands of God. The commands, though, do not come directly from God. God created us with our basic goods as our natural goods but with a will free to choose or not to choose them without hesitation.  We chose to “make up our own minds” about pursuing them. Dreadful experience over the ages as a result of choosing lesser goods has guided humanity to use its God-given capacity to command itself articulate moral commands.

I adapt the following list of basic goods from the New Natural Law Theory as characterised in the selection from the article below.  My claims about morality should not be regarded as those of this theory. An essay could be written justifying any one of these listed items as a basic human good. The style of the justification would be trying to induce a sense that it is self-evident that such-and-such is a basic human good.

Basic Human Goods

Life

Health

Knowledge

Aesthetic experience

Skilled work

Play

Friendship

Harmony with others

Internal harmony 

Harmony with God

Sexual satisfaction in coitus open to conception in a life-long monagamous marriage for strengthening and maintaining life-long bonding.

THE NEW NATURAL LAW THEORY
Christopher O. Tollefsen, University of South Carolina*

First, the New Natural Law view holds that practical reason, that is, reason oriented towards action, grasps as self-evidently desirable a number of basic goods.  These goods, which are described as constitutive aspects of genuine human flourishing, include life and health; knowledge and aesthetic experience; skilled work and play; friendship; marriage; harmony with God, and harmony among a person’s judgments, choices, feelings, and behavior. As grasped by practical reason, the basic goods give foundational reasons for action to human agents. Moreover, they are recognized as good for all human agents; it is equally intelligible to act for the sake of the life of another as for one’s own life. 

Second, these goods, and most of their instantiations in action, are held to be incommensurable with one another. That is to say, there is no natural hierarchy of goodness such that one good may be said to offer all the good of another plus more. Rather, each of the goods is beneficial to human agents, and hence desirable, in a unique way; each offers something that the other goods do not. The same is generally true of particular instantiations of the goods: one way of working, playing, or pursuing knowledge, for example, may offer benefits that are not weighable by a common standard of goodness in relation to instantiations of the other goods, or even instantiations of the same good.[4]

In more recent years, the New Natural Lawyers have developed an account of a specifically sexual morality around two claims: first, that marriage is one of the basic human goods, distinct from life or friendship; and second, that the human person is a rational animal, a living organism of the human species. The New Natural Lawyers see general principles of sexual morality as flowing from these claims.[12]

Basic Human Goods & Human Morality

Divine Command Morality, Moral philosophy

What are the basic human goods? What is their connection to our fundamental moral laws? 

Basic Human Goods:

Life, Health- includes sufficient satisfying food, Knowledge, Aesthetic experience, Skilled work, Play, Friendship, Internal harmony with one’s thoughts and feelings, Harmony with others, Sense of belonging in creation – sense of a meaningful life, Marriage – includes sexual satisfaction in coitus open to conception for strengthening and maintaining life-long male/female life-long monagamous bonding.

These are goods which, in general, people naturally desire.  The first principle of practical reason – reasoning about conduct – states “Do good, avoid evil.”  What is good is specified by the above list of basic human goods. If humans had not chosen to set aside pursuit of these basic goods for some lesser satisfaction, the so-called first principle of practical reason would describe human behavior. That describes a state of innocence.  Instead, the first principle of practical reason is an imperative. We are commanded to pursue these basic human goods and never to intentionally frustrate them.  Thus, they become obligatory goods.

The human choice that made basic human goods obligatory goods, viz., original sin, created morality. The vast array of principles, developed over the ages, about what we ought to do and ought not do are a human product. If we had not freely made the choice to deliberate about whether to pursue basic goods and never intentionally frustrate them, we would not need to have moral laws commanding us to do so.

We can still hold that moral laws are commands of God. The commands, though, do not come directly from God. God created us with our basic goods as our natural goods but with a will free to choose or not to choose them without hesitation.  We chose to “make up our own minds” about pursuing them. Dreadful experience over the ages as a result of choosing lesser goods has forced humanity to use its God-given capacity to command itself to articulate moral laws.

I adapted the above list of basic goods from the New Natural Law Theory as characterised in the selection from the article below.  My claims about morality should not be regarded as those of this theory.

THE NEW NATURAL LAW THEORY
Christopher O. Tollefsen, University of South Carolina*

First, the New Natural Law view holds that practical reason, that is, reason oriented towards action, grasps as self-evidently desirable a number of basic goods.  These goods, which are described as constitutive aspects of genuine human flourishing, include life and health; knowledge and aesthetic experience; skilled work and play; friendship; marriage; harmony with God, and harmony among a person’s judgments, choices, feelings, and behavior. As grasped by practical reason, the basic goods give foundational reasons for action to human agents. Moreover, they are recognized as good for all human agents; it is equally intelligible to act for the sake of the life of another as for one’s own life. 

Second, these goods, and most of their instantiations in action, are held to be incommensurable with one another. That is to say, there is no natural hierarchy of goodness such that one good may be said to offer all the good of another plus more. Rather, each of the goods is beneficial to human agents, and hence desirable, in a unique way; each offers something that the other goods do not. The same is generally true of particular instantiations of the goods: one way of working, playing, or pursuing knowledge, for example, may offer benefits that are not weighable by a common standard of goodness in relation to instantiations of the other goods, or even instantiations of the same good.[4]

In more recent years, the New Natural Lawyers have developed an account of a specifically sexual morality around two claims: first, that marriage is one of the basic human goods, distinct from life or friendship; and second, that the human person is a rational animal, a living organism of the human species. The New Natural Lawyers see general principles of sexual morality as flowing from these claims.[12]

Contrition is the Sorrow of Moral Harm

Contrition, Divine Command Morality, Moral philosophy

Starting with my 2014 book*, I have sought to understand the harm produced simply by violating a moral law. This is harm over and above any harm brought about by the act violating the moral law. I called this “moral harm.” To understand moral harm as a genuine harm, it needs to be shown that the occurrence of moral harm can be an object of human concern.

In this post, I answer that feeling sorrow over moral harm is feeling contrition, perfect contrition.

I have characterized contrition as not loving as God what loves. Awareness of not loving as God loves is awareness of a violation of a violation of a moral law. Awareness of a violation of a moral law reveals three conditions over which a human being can feel genuine sorrow.

First, there is awareness of the basic human good intended by the moral law which is set aside for the lesser good aimed at by its violation. There is a type of grief for the basic good set aside. For instance, a married man feels a special grief over setting aside the good of conjugal intercourse with his wife when he has a “one night stand” on a business trip.

Second there is awareness of choice of lawful control of our inclinations, passions and desires set aside by the violation of the moral law. There is a type of anxiety about becoming a slave to our inclinations, passions and desires. For instance, the man who had the “one night stand” starts to worry that he is one a path to destroying his marriage with serial affairs. This is also an anxiety about becoming irrational.

Third, there is awareness of the moral need for harm for the violation – retributive harm. There is a type of regret that some harm ought to be done. For instance, the man who had “the one-night stand” regrets that he ought not have the same satisfaction in his married life as before. This type of regret leads some unfaithful men to make the mistake of confessing an infidelity to their wives to get her to punish him and thereby remove the ad hoc norm requiring some harm for their infidelity. Forgiveness is obtained when the ad hoc norm is fulfilled by punishment.

Another example of regret for the moral need for retributive punishment occurs when someone feels a double regret when reading of one young man murdering another in the gunfights which happen a couple of times each week in big cities. We regret the loss of one life and the waste of another with the morally required imprisonment of the “winner” in the shoot-out.

In conclusion, note that addressing these three dimensions of sorrow provide an outline on how to convince someone of the truth of a basic moral law.

* Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism, Tulsa OK, 2014
A free copy of my book is available by emailing kielkopf.1@osu.edu

Contrition Requires a Firm Purpose of Amendment

Contrition, Divine Command Morality, Moral philosophy, Virtue ethics

This post fills a gaping hole in my previous attempts to characterize contrition. By “contrition,” I always mean “ perfect contrition .” Perfect contrition is sorrow for offending the source of morality over and above any sorrow about the consequences of the misdeed for which one is to have perfect contrition.

In my post Loving God is Loving What God Loves I characterized perfect contrition as a tripartite sorrow:

1. Sorrow over the basic human good set aside by the violation
2. Sorrow over the impediment to virtue produced by the violation
3. Sorrow over the requirement that harm be done

exacerbated by shame that those conditions for which we feel sorrow are known by the author of morality who wills only good for us.

I illustrated these conditions with an example of a married man feeling profoundly dissatisfied with himself over having, yet again, masturbated stimulated by internet porn. His condition could hardly be called contrition if in the back of his mind he resigned himself to continuing to act this way.

A firm purpose of amendment is extremely hard to characterize, as all of us who have tried to break a bad habit realize. It is so easy to fool ourselves that we have made a resolution “this is the last time.”

There needs to be some action plan to stop the offense in question. Those of us who are religious may realize that we need to ask God’s help to amend our lives.

An illustration of having an action plan for amending a married man’s life who masturbates to internet porn is provided by “That Man is You” TMIY. It is specifically for Catholic men. But a serious action plan needs to “get down to specifics.”

1.Go to confession immediately after failing.
2 Turn of media … only watch good media.
3. Get electronic software to help e.g. Covenant Eyes.
4. Go to bed together with spouse.
5. End each day with your spouse for 15 minutes.
5. Enriched environment .. friendship with other men.
6. Participate in an ascetical program, e.g. Exodus 90
7. Seek professional help.

This is from lesson 7 of TMIY’s lesson series “The Light of Men.”

Loving God is Loving What God Loves

Contrition, Divine Command Morality, Moral philosophy

The purpose of this post is to sketch out how there might be genuine human feelings of sorrow over the violation of a moral law, viz., moral harm. This would be sorrow over and above any sorrow felt about the consequences of the act violating the moral law. It presupposes the command moral theory which I have been developing over the past few years. Links to crucial posts are provided.

What might it be like to have sorrow over offending God or the source of basic moral rules?

The hypothesis of this post says: To love God is to love what God loves.

This hypothesis is not essentially theological. I am developing a divine command morality; so here it is theological. If I planned to characterize the source of our morality as The Moral Law, my hypothesis might be formulated as: To respect the moral law is to respect what the moral law respects. If I planned to take Rationality as the source of morality, my hypothesis might formulated as: To respect Rationality is to reason in accordance with Rationality. The various hypotheses are attempts to characterize how we can have a relation to the source of morality and, thereby, have contrition for the harm of offending it. I prefer to write of God and love because “love” connotes most clearly that the thinking of the source of morality is a combination of thought and feeling; not from pure theoretical thought.

People can love as God loves without thinking of themselves as loving God. However, as we will see, once one violates a moral law and still loves God, that person in some way recognizes that God has been wronged. This is because of the transparency of morality to the source of morality.

What God loves are the basic human goods aimed at by fundamental moral rules, the virtues or character traits people develop to attain these basic goods, and the freedom of will to accept and apply these basic rules.

For a list of the basic human goods in the New Natural Law Theory, see the end of Duty vs. Love. My moral theory is a revision of the New Natural Law theory.

So, loving what is good for humans and gives them moral dignity is loving God. Our dignity is the freedom to accept and apply the fundamental moral rules.

This can be expanded to say: Loving God is loving the basic human goods aimed at by fundamental moral rules, the virtues or character traits people develop to attain these basic goods, and the freedom of will to accept and apply these basic rules.

Sorrow over violation of a moral law, then, is tripartite
1. Sorrow over the basic human good set aside by the violation
2. Sorrow over the impediment to virtue produced by the violation
3. Sorrow over the requirement that harm be done

For background on the following paragraph see Normative theory of moral harm.

The sorrow over the requirement that harm be done is based on the good of our freedom of will. Our freedom of will brings with it the authority to create many ad hoc norms with moral force. These ad hoc norms come from applying moral rules. The ad hoc norms are eliminated from morality when they are fulfilled. For instance, a promise creates and ad hoc moral rule to keep the promise. When the promise is kept the norm to keep it is eliminated. When they correspond with moral rules they are good. But when they come from violation of a moral law they aim at destruction of good. God has given us the freedom to create these norms and consequently God has given us the freedom to create retributive punishment.

The norms for retributive punishment come solely from humans But God has given us the authority to create them.

These sorrows are exacerbated by shame that those conditions for which we feel sorrow are known by the author of morality who wills only good for us. This shame brings one who had loved God before violation of the moral law to recognition that God has been wronged.

Contrition is a having this tripartite sorrow and its associated shame.

I choose the following illustration because I regularly attend sessions of That Man Is You, (TMIY) which consists of videos and discussion to help Catholic men become better husbands and fathers. One video by Steve Bullman, founder of TMIY highlighted how masturbation with internet porn is corrupting men and dissrupting marriages.

Connsider a married man who has just finished masturbating after viewing internet porn. He feels foolish for choosing this trivial satisfaction over the good of the fundamental moral law for men,viz., the paternal principle . This good is the procreative and unitive conjugal coitus. He is anxious because now he is even further behind in the struggle we men have in controlling sexual desires. He is vaguely fearful that he might seek ever more stimulating porn and ultimately illegal porn. He judges that he deserves some bad things because such as the disgust his wife and children would feel about him if they knew of his behavior. And, although he hides it from his wife and children, he is ashamed because what he has done is there in morality to be known.

Distinguishing Shame From Contrition

Divine Command Morality, Moral philosophy

Before further explorations of personal, collective and vicarious contrition for abortion it is useful to distinguish shame from contrition. The theme is that our moral shame is of that for which we should have perfect contrition. Shame is a psychological condition* in reaction to what ought not have been while contrition is in part, at least, a moral judgment that a psychological condition of sorrow for being in conflict with the moral law specifying that for which there is shame ought not have been. I am guided somewhat by use of the prepositions “of” and “for.” Shame is of a concrete situation. Contrition is for violation of the abstract moral law. The distinction is made by observations about usage of these terms; not with precise definitions.

I begin with observations of my religious practice since that provides for me the paradigm cases of tallking of contrition.

I receive the Catholic sacrament of Reconciliation (Confession) about every eight weeks. Long ago when I was a child, I was ashamed of what I had to confess, had the so-called imperfect contrition of dreading the loss of heaven and pains of hell and felt ashamed of not having the perfect contrition of sorrow over offending God. I did not have to confess the absence of perfect contrition. I am ashamed to admit that I still lack perfection contrition.

The absence of perfect contrition was not an immoral act or the result of any immoral act. Still, I was ashamed of that lack because it indicated that I was not a very good person, or so I believed. I believed that I ought to have perfect contrition. I did not, of course, think that I ought to feel perfect contrition immediately. I believed having perfect contrition was a condition I should try to develop.

I did not then, and do not now, know clearly what it is like to have perfect contrition. Implicitly, I knew then, and explicitly now, know that I ought not dismiss pursuit of perfect contrition as an important goal. Dismissing perfect contrition as a goal worth pursuing would be tantamount to dismissing love of God as a significant goal. Here, the normative dimension of perfect contrition has emerged. Loving God is an obligatory good .

The commonly used phrases “you ought to be ashamed of that” and “you ought to be ashamed of yourself” does not indicate a similar normative dimension of shame. Shame per se is not a good to be pursued. Contrition because it involves love of God is per se a good to be pursued. Actually, the apparent obligation to have shame is to accept, have respect for, the moral law condemning that for which we should be ashamed.

My previous thoughts on You ought to be ashamed of yourself do not undercut what I have written here that shame is not a good to pursue.

I am searching for a purely moral analogue to perfect contrition as the sorrow about the violation of a moral law over and above any dread of the consequences of the violation. As noted above, an element of perfect contrition is having love of God as a significant goal. I propose, then, that an element of the moral analogue to perfect contrition is having love of, respect for**, the moral law as a significant, if not preeminent, obligatory good.

In conclusion, consider a comparison between love of God and respect for the moral law when we identify respect for the moral law as love of God.

To love God is to choose the good of God. The good of God is what God wills. Hence, to love God is to choose what God wills.What God wills is obedience to the moral laws for attainment of human happiness. So, to love God is to choose obedience to the moral laws for attainment of human happiness. If “respect for the moral law” = “love of God,” we get:
To respect the moral law is to choose obedience to the moral laws for attainment of human happiness***.

Added Oct. 31. If we do not have a command morality, which is invariably a divine command morality, we cannot really find a place for contrition. Respect for the moral law is only half of contrition. For full confession we need sorrow for disobeying the source of the moral law. If the source is impersonal as rationality or morality itself, there is nothing which our immoral choice has offended.

* “Pyschological condtion” refers to a combination of cognitive and affective states – combination of thoughts and feelings
** Respect for the moral law is preeminent in Kant’s moral philosophy. I keep returning to Kantian moral thinking in all my thinking about morality. But I am not doing Kantian exegesis.
*** Note that if the moral laws are for attainment of human happiness, the elements of happiness, the basic human goods, are obligatory goods.

Famous Relatives of Perfect Contrition

Divine Command Morality, Moral philosophy

The title “Famous Relatives of Perfect Contrition” signals the influence of Ludwig Wittgenstein. In his 1953 Philosophical Investigations, he introduced the concept of family resemblance amongst concepts. The concept of family concept is vague. It is introduced with examples. Wittgenstein illustrated it with games. “Game” is not well-defined but we identify activities such as hop-scotch, bridge and baseball as games. In an effort to understand what it is to play a game, those three along with many others might be part of the discussion.

So, when I identify a concept as having a family resemblance to the concept of perfect contrition, I am thinking of it as a concept which very likely would come up in a conversation aimed at understanding perfect contrition. Or, conversely, a common concept which someone might help clarify by introducing the more rarely used concept of perfect contrition.

The main purpose of this post is to establish the intellectual respectability of the concept of perfect contrition for use in moral theory and moral theology. It is not a special concept for Catholic moral and sacramental theology. It is closely related to widely used theological and philosophical concepts. Perfection contrition comes from a distinguished conceptual family!

Begin with love of God. For Judeo-Christian religions, the Hebrew Shema expresses a fundamental belief. Central in the Shema we read

“You shall love the Lord your God with all your heart and with all you mind and with all your might.”

Personally, I am more perplexed by love of God than I am by perfection contrition. But if I had perfect contrition, I would have love of God. For in professing perfection contrition I profess love of God. If I happened to fall and loved God, I would have perfect contrition. For a sinner, there is perfect contrition if and only if there is love of God. Sinners need to discuss something like perfect contrition to understand love of God.

My phrase “something like” means that the words “perfection contrition might never be used.

Sinless angels might love God apart from any contrition. A dimension of the notion of original sin is that for humans love of God is inseperable from notions of contrition and pleas for mercy. Perfection contrition is related to the concepts of angel, original sin and even immaculate conception.

Claims that God loves us no matter what we do or think, threaten theistic belief with vacuity. What we do must matter to God and we must respond to what matters to God. Again, discussion of a significanct Divine Love will use some notion like perfect contrition – sorrow for improperly responding to God’s love.

Reformation notions of redemption and salvation involve something like the concept of perfect contrition. What is that faith which guarantees salvation? Perhaps, it is God’s gift of sorrow for being a sinner because we were offensive to God whom we love. Reception of this gift is one’s salvation by being a person who loves God. I only hint at these subtle Reformation notions. I want only to suggest that something like perfect contrition would be used in serious discussion to clarify them.

In general, I think that any discussion to clarify concepts of the theological virtues: faith, hope and charity, will introduce something like the concept of “perfect contrition.”

Perfection contrition has distinguished philosophical brothers and sisters. We cannot meet her without getting introduced to the whole family of moral philosophy.

In Gorgias, Plato has Socrates reply that it is better to suffer a wrong than to do a wrong. Figuring out what one ought to suffer in doing a wrong would help figuring out what perfect contrition might be.

In The Republic, Socrates tries to appreciate why someone who had the ring of Gyges making him invisible so that he could get away with any crime would not be happy. This might have been the earliest written account of the problem of identifying an especially horrible sentiment and condition based simply on an intention to do what is immoral. It continues up to our time with efforts to understand egotism, altruism et al.

Indeed, rationality would be on the list, started above. All attempts to show the rationality of morality face the question “Why be rational?” Any morality, worthy of the name, requires some inclination frustration. What is the sorrow connected with intending to do the irrational which makes such a choice worse than any sacrifice of our inclinations? The whole Aristotelian tradition holds that showing the rationality of an action guiding principle suffices for showing it is a morally valid principle.

I doubt that attempts to identify morality with rationality can answer “Why be rational?” Rationality is abstracted from anything which cares about what we do or what is good for us. One reason why I now work on a theory of morality as the commands of a moral commander is that if there is a personal relationship between the source of morality and us, we can realize why we desire to be moral.

I cannot close without mentioning Kant’s concepts of moral worth and respect for the moral law. Kant tells us that a choice has moral worth if and only if it is made out of respect for the moral law. We might begin to interpret this, perhaps unattainable, standard for moral worth by imagining of what we think and feel if we ignore the moral law in a choice. To what have we failed to pay attention and what do we feel about ignoring it.

Male Masturbation is a Grave Matter

Divine Command Morality, Moral philosophy, Sexual morality

Why do I sincerely belief that male masturbation is a grave matter? I realize that from the currently popular utilitarian moralities masturbation is a paradigm of triviality.

I wrote in Moral Gravity as Degrees of Disobedience to a Moral Authorityy: An act is a grave moral matter if its performance is the highest degree of disobedience to the moral commander. I proposed further that logical distance from basic moral principle measured degree of disobedience to commands. Acts whose wrongness is almost axiomatic are grave matters.

“Logical distance” refers to the number of theoretical assumptions and factual claims added to basic moral principles to show that an act is wrong. It is really common sense. For instance, the notion of logical distance explains the frequent discussions in my high school religion classes on how far a boy could go with a girl before it became a mortal sin. If much imaginative details needed to be added to show how the conduct led to the boy and girl physically stimulating each other sexually the conduct was not gravely wrong – not a mortal sin.

Back to the question: Why hold that male masturbation is immoral and from a Catholic perspective a grave matter, a mortal sin?

Strong cases can be made for the following claims. Making these cases was writing to convince myself that the claims are correct. I intend my writings help others do the same. Of course, the details cannot be repeated here.

1.There are basic moral laws and they are best understood as commands of a supernatural moral authority.

A case for a moral theory based on rules commanding pursuit of basic human goods is developed in several posts over two or three years. A post with which to start is Core Concepts of Authoritarian Morality . “Authoritarian” was a bad label. I now call it “command moral theory.”

2. The Paternal Principle, used below, is one of these basic moral commands. See Chapter IV of my book* for an extended discussion in favor of taking the Paternal Principle as axiomatic or properly basic principle of even purely secular morality.

3. There is a reality upon which all other realities depend for their existence , viz. God.
See A Proof of the Existence of God for one of several posts on the Transcendent.

4. The moral commander can be understood as that God upon which all realities depend,
See Moral Authority as God .

These four claims entail that the Paternal Principle is a direct command of God.

What is this Paternal Principle?

The Paternal Principle tells us that a man should intentionally seek an orgasm only in coitus open to conception with a woman to whom he has a life-long commitment to care for her and any conception resulting from their coitus.

A condemnation of male masturbation, and incidentally male homosexuality, is an immediate corollary of the Paternal Principle.

Hence, male masturbation and homosexual acts are contrary to morality and, from a Catholic perspective properly regarded as grave matters.

* My book is Confronting Sexual Nihilism, Oklahoma City, 2014. A free copy of my book is available by emailing kielkopf.1@osu.edu