All the moral systems which have emerged since the disorders of the 1960s fall under the condemnation of the teaching of Veritatis Splendor. Quite simply, S John Paul II taught that there are some things which are inherently and always wrong. (Para 80; intrinsece malum). The Church has always taught that there are are subjective circumstances in which the subjective guilt of an individual may be attenuated; but the act itself remains always wrong.
People talk about gradualism ... step by step ... or about making the best of a bad situation ... or discerning elements of good in a flawed context ... but I always feel like applying the tests Would you say that to a perpetrator of genocide? Would you say that to a paedophile?
Of course, I very rarely say it, because so few people have the remotest understanding of logic. I would get totally irrelevant but extremely angry replies such as Are you saying that remarried divorcees are as bad as Nazis? Are you saying that homosexuals are all paedophiles?
One isn't. One is simply saying: if you don't agree that adultery, or genital homosexual actions, are always, in themselves, wrong, OK, I won't try to prevent you from having your own views; but who are you then to say that there is any other act which is in itself always wrong?
How does a person distinguish between acts which are generally wrong but might be OK [usually for oneself!] in special circumstances; and acts [usually which other people do!] which really are always wrong?
If I am not entitled to tell you that sex between "remarried" divorcees is, in itself, intrinsically wrong, why are you entitled to tell a paedophile that what he does is, in itself, intrinsically wrong?
If one were able to get this point over to the sort of thick people to whom I refer, they might very well reply [you often hear something along these lines] "Ah, but what they do harms others; what I do doesn't" (another 'consequentialist' approach laudably condemned in Veritatis splendor).
This at least opens up the possibility of suggesting that, for example, the serial habitual adultery ["remarriage after divorce"] of modern societies does harm others; and of arguing that there are, for example, recorded societies, such as aristocratic societies in some Greek cities, where institutionalised paederasty was not perceived to harm its 'victims'.