No. Consent Alone is not a basis for societal cohesion.

Recently, the news reflected a young woman by the name of Lily Phillips who embarked on an OnlyFans sexual escapade with 100 men for profit.  All parties to the transaction gave “consent”.  This begs the question—"so long as the actions are performed by “consenting” adults aren’t they ok?    The answer, is no. Consent alone cannot form the basis of a healthy society.

From a Catholic perspective, the principle of “consent” is insufficient as the fundamental basis for societal governance. While consent respects individual freedom of choice, it is inherently limited because it does not address the objective moral order, Divine Law, or the ultimate purpose of human life. The Church teaches that society must be governed by principles rooted in Natural Law, the common good, and Divine Revelation, rather than by the subjective agreements of individuals. This view is supported by the teachings of St. Thomas Aquinas, the Church Fathers, Pope Pius X, and even insights from Maimonides. Furthermore, the Catholic understanding of communal morality, distinct from communism, is necessary for a rightly ordered society.

1. The Role and Limits of Consent

Consent in Context

Consent is important in ensuring that human freedom and dignity are respected. However, the moral validity of consent depends on its alignment with objective truth and the Natural Law. St. Thomas Aquinas asserts, “Lex iniusta non est lex” (“An unjust law is no law at all,” Summa Theologiae, I-II, Q. 96, Art. 4). Consent that legitimizes unjust laws is inherently invalid. For example, a society cannot morally consent to practices like abortion, euthanasia, or slavery, as these violate the fundamental principles of Natural Law.

Objective Moral Order

The Catechism of the Catholic Church emphasizes that moral truth is not created by consensus: “The natural law expresses the original moral sense which enables man to discern by reason the good and the evil, the truth and the lie” (CCC 1954). Consent is subordinate to the Natural Law, which provides the foundation for a just society. Without this anchor, consent devolves into moral relativism, allowing subjective preferences to dictate societal norms.

2. Governance and the Common Good

Authority Rooted in God

Human governance must ultimately derive its legitimacy from God, not merely from human agreement. St. Paul writes, “There is no authority except from God” (Romans 13:1). St. Thomas Aquinas reinforces this principle, teaching that law must direct people toward their ultimate end—union with God—and serve the common good (Summa Theologiae, I-II, Q. 90, Art. 2). Consent, detached from this higher purpose, cannot establish true justice or order.

The Teachings of Pope Pius X

Pope Pius X, in Pascendi Dominici Gregis (1907), condemns the errors of Modernism, particularly the idea that truth and morality are determined by human agreement or collective will. He writes: “The Church, guardian and protector of the doctrines entrusted to her, cannot change or abandon them under the pretext of adapting to modern times.” This applies to societal governance: truth and morality are immutable, and consent cannot override them.

The Latin maxim “Salus populi suprema lex est” (“The welfare of the people is the supreme law”) encapsulates the Catholic understanding of governance. The common good is not a mere aggregation of individual preferences but the conditions necessary for the flourishing of all members of society. As the Catechism states: “The common good consists of three essential elements: respect for the person, social well-being and development, and peace” (CCC 1906).

3. Communal Morality vs. Communism

Communal Morality

Catholic teaching emphasizes the importance of communal morality, which recognizes that individuals are part of a larger society and are called to contribute to the common good. This is not the same as communism, which denies individual dignity and subsumes the person into the collective. Communal morality respects both the individual and the community, balancing personal rights with social responsibilities.

The Catechism clarifies: “The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies” (CCC 1885). Communal morality operates within the framework of subsidiarity, ensuring that smaller communities and individual freedoms are preserved.

Pius X Against Collectivism

Pope Pius X warned against socialism and collectivism, which destroy the natural order by erasing individual dignity. In Notre Charge Apostolique (1910), he writes: “The dream of re-shaping society will bring social leveling, a false equality which would abolish liberty and the pursuit of virtue.” Communal morality, in contrast, seeks to harmonize individual and collective interests under the guidance of Divine Law.

4. The Teachings of St. Augustine and Maimonides

St. Augustine

In De Civitate Dei (“The City of God”), St. Augustine contrasts societies based on self-love (the earthly city) with those rooted in the love of God (the heavenly city). He argues that societies governed by human consent alone are prone to disorder and injustice because they lack a transcendent moral foundation.

Maimonides and Divine Law

Maimonides, in The Guide for the Perplexed, emphasizes that human laws must reflect divine wisdom. He writes: “The perfection of the law lies in its universality and unchanging truth.” This echoes the Catholic understanding that societal laws and agreements must conform to the eternal law of God.

5. Practical Implications for Society

Moral Relativism and Injustice

A society governed solely by consent risks moral relativism, where any action can be justified if agreed upon by enough people. For example:

   •   Practices like eugenics or human trafficking could be legitimized if they gained societal consent.

   •   Vulnerable individuals, such as the poor or unborn, could be neglected when their rights are not protected by objective moral principles.

The Call to Authentic Freedom

True freedom, as taught by the Church, is not the ability to do whatever one wills but the capacity to do what is good and just. Consent must be informed by this understanding of freedom. The Catechism states: “Authentic freedom is an exceptional sign of the divine image in man” (CCC 1731).

Conclusion

Consent is a valuable principle but cannot serve as the foundation of societal governance. It must operate within the framework of Natural Law, Divine Law, and the common good. As Pope Pius X and other Church teachings emphasize, society is rightly ordered only when it adheres to the objective moral order established by God. Communal morality, rooted in solidarity and subsidiarity, ensures justice and harmony while avoiding the errors of collectivism or communism. The Latin maxim “Fiat justitia, ruat caelum” (“Let justice be done, though the heavens fall”) reminds us that justice, grounded in truth, must always prevail over subjective agreements.