This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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Homosexuality

If we wish to illustrate the connection between Catholic morality and natural law, then sexual deviation is an appropriate subject for analysis. We said earlier that the mere fact that a behavior is found in nature does not make it natural. Likewise, pleasures which are contrary to nature so far as a species is concerned can seem “natural” to individuals—but this does not mean the pleasure is natural. It may be pathological. An individual with an inverted sexual attraction will be attracted to members of his own sex; it is natural, in this sense, for an invert to conduct himself as such, but this does not make inversion normal. While a man may seek pleasure with other men, it is opposed to nature that he engage in such a sterile union. The pleasures associated with homosexuality are in nature, but are at the same time opposed to nature. Now it should be said that, even if an individual’s idiosyncrasies relegate him to the margin of his species in such a way, he is not necessarily condemned thereby, as we shall see when we discuss the question of ‘culpability’ below. As Etienne Gilson so ably put it: “Moral science alone is not enough either to condemn men or absolve them, but it does suffice to distinguish good from evil, and it sees to it that vice is not exalted into virtue.”[1]

[1] Etienne Gilson, The Christian Philosophy of St. Thomas Aquinas (Notre Dame, 1994), p. 281.

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