Monthly Archives: September 2019

Pope Francis’ Opens a Door to Sexual Nihilism

I take the liberty of quoting the entire article by Edward Pentin from the on-line edition of National Catholic Register,September 14, 2019. It is evidence that Pope Francis either endorses what I have called “The moral neutrality of sexuality” or is willing to have inconsistent sexual moral theologies taught as authentically Catholic. However, the moral neutrality of sexuality would be the sexual morality taught at the important the Pontifical John Paul II Theological Institute for Marriage and Family Sciences.

I have pointed out that accepting the moral neutrality of sexuality undercuts traditional Catholic sexual morality. Note that accepting the moral neutrality of sexuality is tantamount to accepting that no sexual acts are intrinsically morally disordered.

Let us pray that the Holy Father knows how to preserve Catholic Christianity as a serious religion if it in principle accepts that under certain conditions, with certain intentions and high probability of beneficial consequences any sexual act is morally permissible. The moral neutrality of sexuality undercuts the religious outlook of Catholic Christianity which views human beings as fallen, needing redemption for our sins, and divine help to avoid sin.

There is nothing like the struggle to be chaste, eg., struggling against temptations to masturbation, to convince us that we are strongly tempted to sin, we cannot avoid sin by our own efforts and we need forgiveness for our sins. Performance of the corporeal works of mercy is necessary for salvation. But they are far easier to perform than, say, practicing natural family planning. At least that has been my personal experience

The Catholic Register article follows.

New JPII Institute Professors Question Church Orthodoxy on Homosexuality, Contraception

Father Maurizio Chiodi and Father Pier Davide Guenzi currently teach moral theology at the University of Northern Italy in Milan, and both are well known for their questioning of moral absolutes.

VATICAN CITY — The latest development in what is becoming increasingly viewed as both a purge and a revolution of the Pontifical John Paul II Institute is the hiring of two moral theologians whose views on homosexuality and contraception contradict the magisterium.
The new professors, Father Maurizio Chiodi and Father Pier Davide Guenzi, both moral theologians at the University of Northern Italy in Milan, will begin teaching at the Pontifical John Paul II Theological Institute for Marriage and Family Sciences as part of its 2019-2020 curriculum announced this week.
Father Chiodi, whom Archbishop Paglia appointed as a member of the Pontifical Academy for Life in 2017, is to teach “Theological Ethics of Life” at the institute.
Father Guenzi is to lecture on the “Anthropology and Ethics of Birth.” Both professors, whose appointments follow highly contentious removals of long-serving lecturers in July, are well known for their questioning of moral absolutes.
In 2017, Father Chiodi gave a controversial Rome lecture on Humanae Vitae in which he used Chapter 8 of Pope Francis’ apostolic exhortation on the family, Amoris Laetitia, to justify contraceptive use in some cases.
More recently, he gave an interview to the Italian bishops’ newspaper Avvenire in which he asserted that, while each homosexual person is called to chastity, “under certain conditions” and depending on circumstances, homosexual relationships can be “the most fruitful way” for same-sex attracted persons “to enjoy good relations.”
The interview appeared to suggest that Father Chiodi was open to considering homosexual acts as “objectively good,” according to bioethicist Tommaso Scandroglio, writing in the Italian Catholic daily La Nuova Bussola Quotidiana.
Father Guenzi expressed similar views to Father Chiodi in another recent interview with Avvenire. On the subject of whether homosexual acts could ever be licit, Father Guenzi equivocated, saying it depended on the “relationship, between the intention of the individual and the sense of their actions.” In this regard, he added, “they may be deemed ‘imperfect’ as other sexual behaviors are, even within the life of a stable heterosexual couple.”
With respect to homosexual relations generally, he drew on Amoris Laetitia, Chapter 8, to assert that every situation has to be discerned differently. In recent years “we have learned that the natural law must be continually rethought,” he said. “There are deep dynamics inherent to each human person which ask to be respected as inherent to the structure of anthropology.”
Fathers Chiodi and Guenzi are two of eight new lecturers to be hired by the institute this forthcoming academic year, all of them Italian, while other incumbent professors including Polish philosophy Prof. Stanislaw Grygiel, a close friend of Pope St. John Paul II, have been sidelined or given their marching orders.
Grygiel has said he believes the institute is being “destroyed” and that John Paul II’s anthropological teaching replaced by “sociological and psychological meanderings.”
Both Professors Chiodi and Guenzi are understood to be close associates of the institute’s grand chancellor, Archbishop Vincenzo Paglia, and effectively replace Msgr. Livio Melina, a former president of the institute who held the institute’s now-obsolete chair of fundamental moral theology, and moral theologian, Father José Noriega.
The removals in July of Msgr. Melina and Father Noriega, and the way they were dismissed, led to over 200 scholars worldwide, including well-known U.S. academics such as professor Robert George and professor. Scott Hahn, signing an open letter to Archbishop Paglia, and the institute’s president, Msgr. Pierangelo Sequeri, asking they be reinstated.
The personnel changes come two years after Pope Francis issued a decree refounding the institute and giving it a new name.
The Register asked Archbishop Paglia whether he could give reasons for employing Fathers Chiodi and Guenzi to teach at the institute in light of their views on homosexuality and contraception. He has yet to reply.

End of Register article

I authored a book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism Oklahoma City March 11, 2014. Sexual Nihilism is equivalent to the moral neutrality of sexuality. I argue that sexual nihilism leads to total moral nihilism which is frequently labeled moral relativism. See Book Web Page for more information about the book. Free copies can be obtained here by credit card by paying $3.75 for shipping and handling.





To receive a free book, send check of $3.75 for shipping and handling per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.

Core Concepts of Authoritarian Morality

In this post, I sketch out three signigicant features of the moral authority in authoritarian moral thought. In passing, it is shown how authoritarian moral thought confronts Plato’s dilemma challenging authoritarian moral thought in his dialogue Euthyphro.

Previous posts brought out that moral thinking requires a concept of a being who commands the laws of morality, who cares that the laws of morality are obeyed, who commands that harm ought to result when moral laws are violated and who has the capability to have it brought about that the harm prescribed for violations of the moral laws actually occurs.

The issuing of prescriptions that harm ought to result from
violations of the moral laws can be called the wrath of the moral authority. Moral thought requires, further, a fear of disobeying the commands of this moral authority and incurring its wrath.. This fear of the moral authority can be called respect for the moral laws.

My goal is to draw out from my understanding of moral thought, the basic thoughts and feelings of all moral thinking. I appreciate that my goal seems an egotistical delusion. But reliance on personal analysis of the randomly assembled fragments of conversations and readings that happen to come my way is, I submit, a philosophers material for analysis. But for awhile I will limit my claims to what can be called, in light of my analyses, authoritarian moral thought.

In some later posts, I need to sketch out some account of my belief that individual people can uncover universal structural features of human thinking because the basic structure of any individual’s thinking is common to every individual person’s thought.

An important feature is transparency. The moral authority is a aware of all violations of moral laws. There is no way to evade this awareness of moral violations. I have been chided for having an allegedly childish concept of God as one who knows and judges all that we do. Actually I consider myself mature for holding and developing a concept of God as at least the all-knowing moral judge. Having a fully developed way of thinking about morality requires maturity.

Immutability is also an important feature of a moral authority. Recognition of immutability is especially helpful when we are challenged with the question based on Plato’s Euthyphro: Does the moral authority command it because it is right or is what the moral authority commands right simply because the authority commands it? If we answer “yes” to the first question, our answer presupposes that there is a standard of right and wrong apart form the moral authority. If so, the moral authority is not the foundation of our obligations; but the standard which it uses is the foundation. If we answer “yes” to the second question we are confronted with the objection that then torturing babies for amusement could be right if the authority commanded it.

What is immutability? If we accept a moral law we cannot imagine what it would be like for it to be changed. We cannot imagine the moral authority changing it. If we accept that the moral authority has condemned torturing babies we cannot conceive of it switching over to permitting it; much less commanding it. This is what it means to say that the moral authority has immutability with respect to laws. But the immutability is not total. The moral authority changes with respect to the ad hoc prescriptions for harm. The moral authority cancels them if the harm is inflicted or if the moral authority shows mercy.

In answer to the Euthyphro challenge, we should answer “yes” to the second question. We do not worry about claims that the authority could command acts and principles we already accept on its authority. We can not even think of the contrary to fact hypotheticals starting with, “Suppose the authority commanded X”, where X is something seriously in conflict with morality we have already accepted.

The full-fledged concept of God in the Judeo-Christian religions suffices for the concept of a moral authority. However, it is not necessary to have a concept of the Judeo-Christian God to have a concept of a moral authority. Concepts of lesser deities suffice. Monotheism is not required. The moral authority need not be the creator of all that is. The moral authority need not be all-powerful. The moral authority may be in a struggle with an evil deity as in Manicheanism or Zoroastrianism . The moral authority may have other beings exercise its wrath as did the Furies in Greek mythology. The moral authority need not have any compassion for wrong doers. It need never show mercy or forgiveness. It could demand that every prescription for harm as a result of wrong doing be carried out.

But in the authoritarian stance on morality, the moral authority has to have some type of mentality. It has to be regarded as in some way being aware of and caring about human affairs.

Total materialists can recognize no moral authority. And those who think that mentality is not fundamental in reality, do not think morality is fundamental in reality, if I am correct in thinking that serious moral thinking must be in the form of authoritarian morality.

Evaluation of Feser’s Perverted Faculty Argument

This evaluation of Edward Feser’s* argument for traditional Catholic sexual morality is not a digression from my series of posts on the conceptual elements of moral thinking. The main point of my evaluation is to bring out that in moral thinking “ought” is moral fundamental than “good.” Or: thinking of what we ought to do is more fundamental than thinking of good to be accomplished by what we do.In the terminology of moral theory, I am making a case that moral thought is fundamentally deontological as opposed to teleological. Correct moral theory brings out that choices are to be driven by duty as opposed to being drawn by a goal (telos) of what is good.

I might be evaluating Feser’s article by a standard different from what he was trying meet. Feser’s goal might have been simply to show the correct formulation of the argument in the tradition of Aristotelian-Thomistic moral theory. I am evaluating his argument on the basis of whether or not it is an effective argument for the correctness of the basic principle of Catholic sexual morality.

To be an effective argument for the basic principle of Catholic sexual morality, the final conclusion has to be a statement that we OUGHT to follow the restrictions of Catholic sexual morality. A frequent criticism of natural law moral arguments is that they infer from a claim that there IS a way a system operates to a claim that that is the way we OUGHT to use the system.

For example,

The function of sexual intercourse IS to unite a man and woman in a union for procreation an rearing of children.
Therefore, sexual intercourse OUGHT to be used for uniting a man and woman in a union for procreation and rearing of children.

Feser writes on p. 381
No such gap, and thus no “fallacy” of inferring normative conclusions from “purely factual” premises, can exist given an Aristotelian Thomistic essentialist and teleological conception of the world.

But I challenge his argument mainly because we should not rest our argument on a conception of the world without admitting that such an assumption is taking a stance and thereby conceding that our argument is contingent upon that stance being correct. Moreover, I think that even if he explicitly conceded that he is taking a stance, he still makes a logical leap from “is” to “ought”
if his intention is to show that people ought to conform to traditional sexual morality.

It is in the use of metaphysics to justify moral claims about what people in the natural world ought to do where there might be inferences from “is” to “ought.”

In claims about the natural world, from an Aristotelian perspective, there may be no significant factual statement which does not also entail an “ought” statement because significant factual claims about any natural individual, species or system at least implies a claim about a final cause for the individual, species or system. However, factual statements entail an “ought” because there is an implicit premise to the effect:

If at the metaphysical level we can characterize a being with an essence E as choosing goal G, then at the natural level we can say that a being with essence E ought to choose G.

Such a premise should be explicit when used.

Consider Feser’s argument for traditional sexual morality. I present his whole deductively argument because it is so elegant. With the discussion of the premises in the article it is a clear and rigorous argument from Aristotelian-Thomistic metaphysics that conformity to traditional Catholic sexual morality IS an essential feature of a rational animal. But I focus only on the first and last premise.

His first premise as I mark it explicitly places his argument in metaphysics and not in physics.

1. Where some faculty F is natural to a rational agent A and by nature exists for the sake of some end E (and exists in A precisely so that A might pursue E), then it is metaphysically impossible for it to be good for A to use F in a manner contrary to E.

2. But our sexual faculties exist by nature for the sake of procreative and
unitive ends, and exist in us precisely so that we might pursue those
ends.

3. So it is metaphysically impossible for it to be good for us to use those
faculties in a manner that is contrary to their procreative and unitive
ends.

4. But contraceptive acts, masturbatory acts, homosexual acts, and acts of
bestiality involve the use of our sexual faculties in a manner that is con
trary to their procreative and/or unitive ends.

5. So it is metaphysically impossible for it to be good for us to engage in
contraceptive acts, masturbatory acts, homosexual acts, or acts of
bestiality.

6. But it can be rational to engage in an act only if it is in some way good
for us and never when it frustrates the realization of the good.

His conclusion is still at the metaphysical level. It tells us what is true about the essence of a rational animal.

7. So it cannot be rational to engage in contraceptive acts, masturbatory acts, homosexual acts, or acts of bestiality.

I use his term “metaphysically impossible” to emphasize that the conclusion is still a metaphysical claim.

So it is metaphysically impossible to be a rational animal and to engage in contraceptive acts, masturbatory acts, homosexual acts, or acts of bestiality.

Unfortunately it is all too obvious that it is physically possible to be a rational animal and to engage in contraceptive acts, masturbatory acts, homosexual acts, or acts of bestiality.

How can there be such a disparity between metaphysical truth and physical truth? The quick answer is that we are not as we ought to be. We get distracted by goods which are not our true good. So we do not choose as a fully rational animal would choose. We ought to choose as a fully rational animal would choose. And here we have the “ought” following from an “is.”

We need a premise (8) along the lines of:

8. We ought to choose and act on the physical or natural level as a rational animal characterized at the metaphysical level

* See Ch. 16 “In defense of the perverted faculty argument”
by Edward Feser in Neo-Scholastic Essays St. Augustine Press, South Bend IN 2015,

My book Confronting Sexual Nihilism: Traditional Sexual Morality as an Antidote to Nihilism was released by Tate Publishing on March 11, 2014. See Book Web Page for information about the book. In Ch. IV of my book I make a case for traditional Catholic sexual morality. If I were to prepare a 2nd edition of my book I would think of using Feser’s argument because I think it is persuasive. I would only add that I am explicitly assuming a stance and I do need to add an “ought” premise. Free copies can be obtained here by credit card by paying $3.75 for shipping and handling.





To receive a free book, send check of $3.75 for shipping and handling per copy. Send to:
Charles F. Kielkopf
45 W. Kenworth Rd.