A press release by CBCI Office for Justice, Peace and Development secretary Fr Stephen Fernandes also noted that homosexual acts between an adult and minor would be considered criminal and illegal always in civil law, besides it being both legally and morally unacceptable. Fernandes said. Drawing a distinction between homosexuality as an orientation and homosexuality acquired by deliberate choice and practice, Fr.
First, a brief explanation of natural law. For a more detailed and nuanced summary, the Stanford Encyclopedia of Philosophy is a great place to start. Those who believe in natural law, meanwhile, assert that law must reflect universal morals and protect rights that are inherent to being human.
After decades and more of courageous and determined campaigning by sections of the lesbian, gay, bisexual and transgender LGBT community, same-sex civil partnership and marriage are being won in one Western European country after another. It lends legitimacy to the natural optimism that acceptance of gay sexuality is on an exponential upward curve. Does anything more need to be done other than a few tidy-up legal challenges to normalise such relationships?
In a document which was immediately condemned by gay rights campaigners as shocking and inflammatory, Catholic lawmakers were warned that any support of same-sex unions was "gravely immoral" and there was a moral duty on them to publicly oppose moves towards legal recognition of such marriages. The Pope's new guidelines will make uncomfortable reading for the more liberal clergy as well as many Catholic politicians, including the Tory leader, Iain Duncan Smith, and the leader of the Liberal Democrats, Charles Kennedy. The paper represents a ratcheting up of the Vatican's struggle to reverse the worldwide momentum behind legalising gay marriage. Marriage is holy, while homosexual acts go against the natural moral law," it said, adding: "Legal recognition of homosexual unions or placing them on the same level as marriage would mean not only the approval of deviant behaviour
T homas Aquinas's Aristotelian interpretation of natural law has shaped western law and politics, although it is a minor section in the Summa Theologiae ST II. It belongs within a comprehensive account of four levels of law ST II. Eternal law is incomprehensible to us, because it is the order upon which all other order depends.
Since Building a Bridgea book on ministering to lesbian, gay, bisexual and transgender Catholics, was published, I have been asked—at Catholic parishes, retreat centers, colleges and universities and conferences—a few questions that recur over and over. Building a Bridge intentionally steered clear of issues of sexual morality, since I hoped to foster dialogue by focusing on areas of possible commonality; and the church hierarchy and the majority of lesbian, gay, bisexual and transgender Catholics remain far apart on these issues. It also makes little sense to begin a conversation with topics on which the two sides are the farthest apart.
President Bush also intervened on an issue that is splitting Churches and people around the world. The White House said that it was exploring measures to have marriage strictly defined as a union of man and woman. The conservative backlash came as American Anglicans prepared to debate homosexuality at a conference in Minneapolis which could split the Episcopal Church in the US.
Why have the pro-natural family forces been losing in court? They argue that marriage is essentially the solemnizing of a comprehensive, exclusive, permanent union that is intrinsically ordered to producing new life, even if it does not always do so. WindsorS. The state does not mention the argument because as we said, it mounts no moral arguments against same-sex marriage.
The Church is not against homosexuals as persons. It never has been and never will be. They close the sexual act to the gift of life.
Taking the statements of two Brazilian jurists as a starting point, this article reveals what makes even educated people qualified in law reject granting of equal rights to homosexuals. It also reflects on the absence of moral and legal discussion on this social stigma in Brazil, both generally and, more specifically, among jurists, who tend to develop an irrational or traditionalist another form of irrationalism understanding of the fundamentals of moral life and who present arguments that are misinformed and erroneous from a contemporary philosophical and scientific point of view. By adopting this stand, they hinder physical and psychological damage inflicted on homosexual children and youngsters from being considered a form of violence, encouraged by a legal framework that harbors specific religious prejudice. From these two pivotal points, the article attempts to show how the law can be applied so as to end social discrimination of gays and lesbians.