Insofar as these features of men and women pertain to human nature, their source is God, the author of nature. Thus, they seem to begin to realize that good. Consequently, the moral character of the incomplete act, insofar as it is a sexual act, is exactly the same as that of the corresponding complete act see S.
Although bodily union provides an experience of intimacy, by itself it realizes only the natural capacity of a male individual and a female individual to mate. Sexual mating contributes to an intelligible good, which fulfills persons, only insofar as it is one element of the complete communion by which a man and a woman become, as it were, one person. In these cases, the act is wrong not only specifically as infidelity, but also on the same basis which will be explained as masturbation or fornication for those who are not married. Individuals who find themselves with a homosexual disposition cannot satisfy their sexual urges and natural inclination toward intimate communion in any more adequate way than by establishing a more or less permanent and exclusive relationship, including sexual intimacy. The moral importance of such acts is that they often are occasions of sexual sins see 8. Sexual desire is natural, and chastity is not easily achieved by fallen humans. Many acts that appear to meet the other criteria must be excluded inasmuch as they do not meet this one. He presumed not only upon me but many others who took upon themselves the tasks my husband left undone. I am blessed to know your ear is turned to the Lord! Therefore, this teaching on sexual morality, although never solemnly defined, cannot be mistaken. What has happened instead shows how wrong they were. He uses the mind of man to eventually bring about behaviors that suit his devious plans. Paul did not explain how sexual immorality leads to unbelief, he saw the essential relationship between them, for he pointed out that unbelief leads to sexual immorality see Rom 1. As for secret adultery, it involves serious deception, which is inconsistent with openness and mutuality. I wonder sometimes how that effected his attitude. Once depersonalized, the body seems to lack personal significance, to be only an instrument, perhaps dispensable and, if so, better dispensed with. In all such cases, when the spouse deprived of marital intimacy makes it clear, by saying so or in any other way, that he or she desires it, the other should cooperate lovingly, and refusal is a grave matter. The couple are engaged to be married or are involved in a genuine interpersonal relationship more or less similar to marital friendship—or at least one party is trying to establish such a relationship. Of itself, however, sexual drive does not express love; it is no more communicative than any other biological drive. If one spouse forces the other to submit to intercourse, the act cannot express and foster love, but rather damages marital communion. Acts intended to express or arouse sexual desire which are short of complete adulterous intercourse but involve a married person and any third party share the moral character of adultery. Hence, the acts under consideration here are done by the unmarried; and since they need not be interested in the good of marriage, it might seem that their acts cannot violate that good. Human sexuality might be said to be part of the language God uses to reveal himself. The true motive is sexual desire and the pleasure of satisfying it. Again, a husband whose wife readily complies with his wishes about marital intercourse does not always attend as carefully as he knows he should to her tacit desire to engage in or abstain from it.
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