Natural Family Planning: Nature's Way - God's Way


55.Pontifical Documents Concerning the Natural Regulation of Births

A selection of pontifical statements on the regulation of births is presented here. Our aim is to select statements which are most directly concerned with the problem, rather than to attempt complete coverage. The statements chosen deal with moral, social, demographic, and scientific aspects of the problem of regulating births. Although a number of statements were made by Conferences of Bishops on the subject, especially after Humanae Vitae was issued in 1968, we confine ourselves here to a bird's eye view of pontifical statements only, due to limitations of space.

1. Sacred Penitentiary, March 2, 1853

The Sacred Penitentiary responded to a question of the Bishop of Amiens, who asked whether there is a duty to give instructions to those who are convinced about the existence of a certain number of infertile days during the woman's cycle, and who confine conjugal intercourse exclusively to those days. The Sacred Penitentiary answered as follows: "Those who inquire about this should not be disturbed, provided they do nothing to impede conception. ("Non esse inquietandos illos de quibus in precibus, dummodo nihil agant per quod conceptio impediatur.")

2. Sacred Penitentiary, June 16, 1880

To an inquiry similar to the one documented above, the Sacred Penitentiary again answered: "Spouses who use the matrimonial right in the manner described in the inquiry, [namely only on the days which are considered to be infertile] should not be disturbed. The Confessor may prudently suggest this method to spouses if he has tried in vain to persuade them with other arguments to stop the detestable crime of Onanism." ("Coniuges praedicto modo matrimonio utentes inquietandos non esse, posseque confessarium sententiam, de qua agitur, illis coniugibus, caute tamen, insinuare, quos alia ratione a detestabili onanismi crimine abducere frustra tentaverit.")

3. Pius XI, Encyclical Casti Connubii (On Christian Marriage) December 31, 1930

"Nor are those considered as acting against nature who in the married state use their right in the proper manner, although on account of natural reasons either of time or of certain defects, new life cannot be brought forth. For in matrimony as well as in the use of matrimonial rights there are secondary ends, such as mutual aid, the cultivation of mutual love, and the quieting of concupiscence which husband and wife are not forbidden to consider so long as they are subordinated to the primary and so long as the intrinsic nature of the act is preserved" (No. 59).

4. Pius XII, Address to Italian Catholic Union of Midwives, October 29, 1951

Use of Sterile Period

29. Then, there is the serious question today as to whether and how far the obligation of ready disposition to serve motherhood can be reconciled with the ever more widely diffused recourse to the periods of natural sterility (the so-called agenetic periods of the woman) which seems to be a clear expression of the will contrary to that disposition.

Be Informed Scientifically and Morally

30. It is rightly expected that you be well informed from the medical point of view about this theory and of the progress that is likely to be made in it. It is also expected that your advice and aid be not based on popular publications but founded on scientific objectivity and the authoritative judgment of specialists in medicine and biology. It is your office, not that of the priest, to instruct married people either when they come for private consultations or through serious publications on the biological and technical aspects of the theory, without, however, allowing yourselves to be let in for propaganda that is neither right nor decent. In this field, too, your apostolate demands of you as women and Christians that you know and defend the norms of morality to which the application of this theory is subordinated. Here it is the Church that is the competent judge.

31. There are two hypotheses to be considered. If the carrying out of this theory means nothing more than that the couple can make use of their matrimonial rights on the days of natural sterility too, there is nothing against it, for by so doing they neither hinder nor injure in any way the consummation of the natural act and its further natural consequences. It is in this respect that the application of the theory of which we have spoken differs from the abuse already mentioned which is a perversion of the act itself. If, however, it is a further question - that is, of permitting the conjugal act on those days exclusively - then the conduct of the married couple must be examined more closely.

Invalidity of Marriage Possible

32. Here two other hypotheses present themselves to us. If at the time of marriage at least one of the couple intended to restrict the marriage right, not merely its use, to the sterile periods, in such a way that at other times the second party would not even have the right to demand the act, this would imply an essential defect in the consent to marriage, which would carry with it invalidity of the marriage itself, because the right deriving from the contract of marriage is a permanent, uninterrupted and not intermittent right of each of the parties, one to the other.

33. On the other hand, if the act be limited to the sterile periods insofar as the mere use and not the right is concerned, there is no question about the validity. of the marriage. Nevertheless, the moral licitness of such conduct on the part of the couple would have to be approved or denied according as to whether or not the intention of observing those periods constantly was based on sufficient and secure moral grounds. The mere fact that the couple do not offend the nature of the act and are prepared to accept and bring up the child which in spite of their precautions came into the world would not be sufficient in itself to guarantee the rectitude of intention and the unobjectionable morality of the motives themselves.

Fulfillment of a Positive Work

34. The reason for this is that marriage obliges to a state of life which, while conferring certain rights also imposes the fulfillment of a positive work in regard to the married state itself. In such a case, one can apply the general principle that a positive fulfillment may be omitted when serious reasons, independent from the good will of those obliged by it, show that this action is not opportune, or prove that a similar demand cannot reasonably be made of human nature.

35. The marriage contract which confers upon husband and wife the right to satisfy the inclinations of nature, sets them up in a certain state of life, the married state. But upon couples who perform the act peculiar to their state, nature and the Creator impose the function of helping the conservation of the human race. The characteristic activity which gives their state its value is the bonum prolis. The individual and society, the people and the state, the Church itself depend for their existence in the order established by God on fruitful marriage. Therefore, to embrace the married state, continuously to make use of the faculty proper to it and lawful in it alone, and, on the other hand, to withdraw always and deliberately with no serious reason from its primary obligation, would be a sin against the very meaning of conjugal life.

Grave Reasons Necessary

36. There are serious motives, such as those often mentioned in the so-called medical, eugenic, economic, and social "indications," that can exempt for a long time, perhaps even the whole duration of the marriage, from the positive and obligatory carrying out of the act. From this it follows that observing the non-fertile periods alone can be lawful only under a moral aspect. Under the conditions mentioned it really is so. But if, according to a rational and just judgment, there are no similar grave reasons of a personal nature or deriving from external circumstances, then the determination to avoid habitually the fecundity of the union while at the same time to continue fully satisfying their sensuality, can be derived only from a false appreciation of life and from reasons having nothing to do with proper ethical laws.

5. Pius XII, Address to the National Congress of the Family Front and the Association of Large Families, November 26, 1951

Regulation of Offspring

21. On the other hand, the Church knows how to consider with sympathy and understanding the real difficulties of the married state in our day. Therefore, in Our last allocution on conjugal morality, We affirmed the legitimacy and, at the same time, the limits - in truth very wide - of a regulation of offspring, which, unlike so-called "birth control," is compatible with the law of God. One may even hope (but in this matter the Church naturally leaves the judgment to medical science) that science will succeed in providing this licit method with a sufficiently secure basis, and the most recent information seems to confirm such a hope.

6. John XXIII, Encyclical Mater et Magistra, May 15, 1961

Encyclical Mater et Magistra: Population Increase and Economic Development

185. More recently, the question often is raised how economic organization and the means of subsistence can be balanced with population increase, whether in the world as a whole or within the needy nations.

Imbalance Between Population and Means of Subsistence

186. As regards the world as a whole, some, consequent to statistical reasoning, observe that within a matter of decades mankind will become very numerous, whereas economic growth will proceed much more slowly. From this some conclude that unless procreation is kept within limits, there subsequently will develop an even greater imbalance between the number of inhabitants and the necessities of life.

187. It is clearly evident from statistical records of less developed countries that, because recent advances in public health and in medicine are there widely diffused, the citizens have a longer life expectancy consequent to lowered rates of infant mortality. The birth rate, where it has traditionally been high, tends to remain at such levels, at least for the immediate future. Thus the birth rate in a given year exceeds the death rate. Meanwhile the productive systems in such countries do not expand as rapidly as the number of inhabitants. Hence, in poorer countries of this sort, the standard of living does not advance and may even deteriorate. Wherefore, lest a serious crisis occur, some are of the opinion that the conception or birth of humans should be avoided or curbed by every possible means.

The Terms of the Problem

188. Now to tell the truth, the interrelationships on a global scale between the number of births and available resources are such that we can infer grave difficulties in this matter do not arise at present, nor will in the immediate future. The arguments advanced in this connection are so inconclusive and controversial that nothing certain can be drawn from them.

189. Besides, God in His goodness and wisdom has, on the one hand, provided nature with almost inexhaustible productive capacity; and, on the other hand, has endowed man with such ingenuity that, by using suitable means, he can apply nature's resources to the needs and requirements of existence. Accordingly, that the question posed may be clearly resolved, a course of action is not indeed to be followed whereby, contrary to the moral law laid down by God, procreative function also is violated. Rather, man should, by the use of his skills and science of every kind, acquire an intimate knowledge of the forces of nature and control them ever more extensively. Moreover, the advances hitherto made in science and technology give almost limitless promise for the future in this matter.

190. When it comes to questions of this kind, we are not unaware that in certain locales and also in poorer countries, it is often argued that in such an economic and social order, difficulties arise because citizens, each year more numerous, are unable to acquire sufficient food or sustenance where they live, and peoples do not show amicable cooperation to the extent they should.

191. But whatever be the situation, we clearly affirm these problems should be posed and resolved in such a way that man does not have recourse to methods and means contrary to his dignity, which are proposed by those persons who think of man and his life solely in material terms.

192. We judge that this question can be resolved only if economic and social advances preserve and augment the genuine welfare of individual citizens and of human society as a whole. Indeed, in a matter of this kind, first place must be accorded everything that pertains to the dignity of man as such, or to the life of individual men, than which nothing can be more precious. Moreover, in this matter, international cooperation is necessary, so that conformably with the welfare of all, information, capital, and men themselves may move about among the peoples in orderly fashion.

Respect for the Laws of Life

193. In this connection, we strongly affirm that human life is transmitted and propagated through the instrumentality of the family which rests on marriage, one and indissoluble, and, so far as Christians are concerned, elevated to the dignity of a sacrament. Because the life of man is passed on to other men deliberately and knowingly, it therefore follows that this should be done in accord with the most sacred, permanent, inviolate prescriptions of God. Everyone without exception is bound to recognize and observe these laws. Wherefore, in this matter, no one is permitted to use methods and procedures which may indeed be permissible to check the life of plants and animals.

194. Indeed, all must regard the life of man as sacred, since from its inception, it requires the action of God the Creator. Those who depart from this plan of God not only offend His divine majesty and dishonor themselves and the human race, but they also weaken the inner fiber of the commonwealth.

Education toward a Sense of Responsibility

195. In these matters it is of great importance that new offspring, in addition to being very carefully educated in human culture and in religion - which indeed is the right and duty of parents - should also show themselves very conscious of their duties in every action of life. This is especially true when it is a question of establishing a family and of procreating and educating children.

7. Paul V1, Allocution to Cardinals, June 23, 1964

Birth Control

The problem, which is on everyone's lips, goes by the name of birth control. It is, in other words, the problem of population increase on the one hand, and family morality on the other. It is an extremely grave problem. It touches upon the wellsprings of human life. It touches upon the most intimate sentiments and interests in the experience of man and woman. It is an extremely complex and delicate problem.

Many Aspects

The Church recognizes its manifold aspects, that is to say, the multiple spheres of competence. Certainly pre-eminent among these is that of the spouses - of their freedom, their conscience, their love, their duty. But the Church must also affirm her proper competence here - that of the law of God which she interprets, teaches, promotes , and defends. She will have to proclaim this law of God in the light Of the scientific, social, and psychological truths that have been the subject of extensive new studies and publications in recent times. It will be necessary to take a careful look at the practical and theoretical development of this question.

Study under Way

This is precisely what the Church is in the course of doing. The question is under study, a study as extensive and intensive as possible, that is to say, as serious and as forthright as it ought to be in a matter of such great importance. Again We say that the question is under study. And We hope to conclude this study soon with the help of many eminent scholars. So in a short time We shall present the conclusions in the form that will be judged most fully suited to the subject under consideration and the goal being sought.

Existing Norms Still in Force

Meanwhile let Us say in all frankness that so far We do not have sufficient reason to regard the norms laid down by Plus XII on this matter as superseded and therefore no longer binding. So these norms must be considered valid, at least until We may feel obliged in conscience to modify them. In a matter of such importance it seems right that Catholics desire to follow one single law propounded authoritatively by the Church. So it seems advisable to recommend that for the present no one should arrogate to himself the right to take a stand differing from the norm now in force.

8. VaticanÊ Council 11, Pastoral Constitution Gaudium et Spes (Church in the Modern World) December 7,1965

The Fruitfulness of Marriage

50. Marriage and married love are by nature ordered to the procreation and education of children. Indeed children are the supreme gift of marriage and greatly contribute to the good of the parents themselves. God himself said: "It is not good that man should be alone" (Gen. 2:18), and "from the beginning (he) made them male and female" (Mt. 19:4); wishing to associate them in a special way with his own creative work, God blessed man and woman with the words: "Be fruitful and multiply" (Gen. 1:28). Without intending to underestimate the other ends of marriage, it must be said that true married love and the whole structure of family life which results from it is directed to disposing the spouses to cooperate valiantly with the love of the Creator and Saviour, who through them will increase and enrich his family from day to day.

Married couples should regard it as their proper mission to transmit human life and to educate their children; they should realize that they are thereby cooperating with the love of God the Creator and are, in a certain sense, its interpreters. This involves the fulfilment of their role with a sense of human and Christian responsibility and the formation of correct judgments through docile respect for God and common reflection and effort; it also involves a consideration of their own good and the good of their children already born or yet to come, an ability to read the signs of the times and of their own situation on the material and spiritual level, and, finally, an estimation of the good of the family, of society, and of the Church. It is the married couple themselves who must in the last analysis arrive at these judgments before God. Married people should realize that in their behavior they may not simply follow their own fancy but must be ruled by conscience - and conscience ought to be conformed to the law of God in the light of the teaching authority of the Church, which is the authentic interpreter of divine law. For the divine law throws light on the meaning of married love, protects it and leads it to truly human fulfilment. Whenever Christian spouses in a spirit of sacrifice and trust in divine providence (12) carry out their duties of procreation with generous human and Christian responsibility, they glorify the Creator and perfect themselves in Christ. Among the married couples who thus fulfil their God-given mission, special mention should be made of those who after prudent reflection and common decision courageously undertake the proper upbringing of a large number of children. 13

But marriage is not merely for the procreation of children: its nature as an indissoluble compact between two people and the good of the children demand that the mutual love of the partners be properly shown, that it should grow and mature. Even in cases where despite the intense desire of the spouses there are no children, marriage still retains its character of being a whole manner and communion of life and preserves its value and indissolubility.

Married Love and Respect for Human Life

51. The Council realizes that married people are often hindered by certain situations modern life from working out their married love harmoniously and that they can sometimes find themselves in a position where the number of children cannot be increased, at least for the time being: in cases like these it is quite difficult to preserve the practice of faithful love and the complete intimacy of their lives. But where the intimacy of married life is broken, it often happens that faithfulness is imperiled and the good of the children suffers: then the education of the children as well as the courage to accept more children are both endangered.

Some of the proposed solutions to these problems are shameful and some people have not hesitated to suggest the taking of life: the Church wishes to emphasize that there can be no conflict between the divine laws governing the transmission of life and the fostering of authentic married love.

God, the Lord of life, has entrusted to men the noble mission of safeguarding life, and men must carry it out in a manner worthy of themselves. Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes. Man's sexuality and the faculty of reproduction wondrously surpass the endowments of lower forms of life; therefore the acts proper to married life are to be ordered according to authentic human dignity and must be honored with the greatest reverence. When it is a question of harmonizing married love with the responsible transmission of life, it is not enough to take only the good intention and the evaluation of motives into account; the objective criteria must be used, criteria drawn from the nature of the human person and human action, criteria which respect the total meaning of mutual self-giving and human procreation in the context of true love; all this is possible only if the virtue of married chastity is seriously practiced. In questions of birth regulation the sons of the Church, faithful to these principles, are forbidden to use methods disapproved of by the teaching authority of the Church in its interpretation of the divine law. 14

Let all be convinced that human life and its transmission are realities whose meaning is not limited by the horizons of this life only: their true evaluation and full meaning can only be understood in reference to man's eternal destiny....

87. . . . The government has, assuredly, in the matter of the population of its country, its own rights and duties, within limits of its proper competence, for instance as regards social and family legislation, the migration of country-dwellers to the city, and information concerning the state and needs of the nation. Some men nowadays are gravely disturbed by this problem; it is to be hoped that there will be Catholic experts in these matters, particularly in universities, who will diligently study the problems and pursue their researches further.

Since there is widespread opinion that the population expansion of the world, or at least some particular countries, should be kept in check by all possible means and by every kind of intervention by public authority, the Council exhorts all men to beware of all solutions, whether uttered in public or in private or at any time, which transgress the natural law. Because in virtue of man's inalienable rights to marriage and the procreation of children, the decision regarding the number of children depends on the judgment of the parents and is in no way to be left to the decrees of public authority. Now, since the parents' judgment presupposes a properly formed conscience, it is of great importance that all should have an opportunity to cultivate a genuinely human sense of responsibility which will take account of the circumstances of the time and situation and will respect divine law; to attain this goal a change for the better must take place in educational and social conditions and, above all, religious formation or at least full moral training, must be available. People should be discreetly informed of scientific advances in research into methods of birth regulation, whenever the value of these methods has been thoroughly proved and their conformity with the moral order established.


Footnotes

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