Humanae Vitae and Familiaris Consortio

Without judging individual persons, per se, it is possible and proper and appropriate to judge in an objective way various actions, such as premarital sex and adultery and contraception and abortion, all of which tend toward treating the other as an object, not as a subject, as a means, not as an end in themselves, and yes, as a "thing," not as a person. Most extreme in this, of course, is abortion, which literally involves throwing away another person as if he or she were garbage.

But contraception and sex outside of marriage are not-too-distant cousins of abortion. They both involve, to some extent, a "using" of the other, a "taking" from them, rather than a pure and complete giving of self to that other. To be sure, there may be a great deal of love in such unions, extra-marital or contracepting in marriage. But it is not, and cannot be, a complete and total love. It always involves a withholding of self, if only just a little bit. It is a conditional love. It is a love that says "Yes, but only if you do such and such. Yes, but only this much."

It is not a perfect love, and it is a perfect love to which we are all called. All of us. And it cannot be pretended that extra-marital and/or contracepting couples is a perfect love.

It is also a true love to which we are all called. We are called to truth. And extra-marital sex and contraception and abortion are all contrary to the truth. Contraception, for example, is a lie against the truth and reality of our bodies. It is a lie against the procreative nature of the sexual organs that we use in sex, as well as the procreative genetic material involved. It is a lie against the intended union of man and woman into one.

Contraception is a corruption and distortion of human sexuality. Contraception, whether physical or mental, is a barrier between a man and woman, between husband and wife -- literally. Such a barrier obviously prevents a man and woman from becoming "one." Indeed, it prevents any real or authentic intimacy at all. Contraception presents both a physical wall -- of rubber, chemicals, or otherwise -- and an emotional and spiritual wall, a withholding of a part of yourself from the other.

Because of this barrier and this withholding of self, sex is no longer an act of mutual giving, that is, an act of love. Instead, it becomes an act of taking; an act of exploiting; an act of using the other as an object, as a sex toy. By this use of contraception, couples no longer see each other as a subject or even a person -- they see the other as object, a thing.

It is this objectification of the human person that is the real evil of contraception. It is the central evil because human beings are not things, they are not toys to be used and exploited by others and then tossed aside. Even if putatively "consensual," it is still by its very nature exploitive.

On the other hand, when a couple is married and non-contracepting, there is the possibility in sex of mutual giving of self -- total and complete giving of self, no matter what. It is a giving that is truly and completely intimate, open to the all natural possibilities that flow from sexuality. It holds nothing back, and it respects the other as a subject and as a person. And that leads to a greater and more authentic joy than can be imagined.

It is the truth of this unitive and procreative nature of human sexuality that His Holiness Pope Paul VI advanced in Humanae Vitae. In return for this exposition on human love and truth, Pope Paul received scorn and derision. Sadly, it appears that he might have been wounded to the heart by the contempt directed toward him because he never wrote another encyclical.

However, his successor, the rock who was and is Servant of God Ioannes Paulus Magnus, was a great advocate of the cause. So when the bishops, priests and theologians failed to adequately defend the encyclical of his predecessor, Pope John Paul II published the following Apostolic Exhortation, expanding and further explaining the truths previously set forth in Humanae Vitae:

Familiaris Consortio
His Holiness Pope John Paul II
November 22, 1981

Man, the Image of the God Who Is Love

11. God created man in His own image and likeness(20): calling him to existence through love, He called him at the same time for love.

God is love(21) and in Himself He lives a mystery of personal loving communion. Creating the human race in His own image and continually keeping it in being, God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion.(22) Love is therefore the fundamental and innate vocation of every human being.

As an incarnate spirit, that is a soul which expresses itself in a body and a body informed by an immortal spirit, man is called to love in his unified totality. Love includes the human body, and the body is made a sharer in spiritual love.

Christian revelation recognizes two specific ways of realizing the vocation of the human person in its entirety, to love: marriage and virginity or celibacy. Either one is, in its own proper form, an actuation of the most profound truth of man, of his being "created in the image of God."

Consequently, sexuality, by means of which man and woman give themselves to one another through the acts which are proper and exclusive to spouses, is by no means something purely biological, but concerns the innermost being of the human person as such. It is realized in a truly human way only if it is an integral part of the love by which a man and a woman commit themselves totally to one another until death. The total physical self-giving would be a lie if it were not the sign and fruit of a total personal self-giving, in which the whole person, including the temporal dimension, is present: if the person were to withhold something or reserve the possibility of deciding otherwise in the future, by this very fact he or she would not be giving totally.

This totality which is required by conjugal love also corresponds to the demands of responsible fertility. This fertility is directed to the generation of a human being, and so by its nature it surpasses the purely biological order and involves a whole series of personal values. For the harmonious growth of these values a persevering and unified contribution by both parents is necessary.

The only "place" in which this self-giving in its whole truth is made possible is marriage, the covenant of conjugal love freely and consciously chosen, whereby man and woman accept the intimate community of life and love willed by God Himself,(23) which only in this light manifests its true meaning. The institution of marriage is not an undue interference by society or authority, nor the extrinsic imposition of a form. Rather it is an interior requirement of the covenant of conjugal love which is publicly affirmed as unique and exclusive, in order to live in complete fidelity to the plan of God, the Creator. A person's freedom, far from being restricted by this fidelity, is secured against every form of subjectivism or relativism and is made a sharer in creative Wisdom. * * *

PART THREE -- THE ROLE OF THE CHRISTIAN FAMILY
II - SERVING LIFE
1. The Transmission of Life
Cooperators in the Love of God the Creator

28. With the creation of man and woman in His own image and likeness, God crowns and brings to perfection the work of His hands: He calls them to a special sharing in His love and in His power as Creator and Father, through their free and responsible cooperation in transmitting the gift of human life: "God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it.'"(80)

Thus the fundamental task of the family is to serve life, to actualize in history the original blessing of the Creator-that of transmitting by procreation the divine image from person to person.(81)

Fecundity is the fruit and the sign of conjugal love, the living testimony of the full reciprocal self-giving of the spouses: "While not making the other purposes of matrimony of less account, the true practice of conjugal love, and the whole meaning of the family life which results from it, have this aim: that the couple be ready with stout hearts to cooperate with the love of the Creator and the Savior, who through them will enlarge and enrich His own family day by day."(82)

However, the fruitfulness of conjugal love is not restricted solely to the procreation of children, even understood in its specifically human dimension: it is enlarged and enriched by all those fruits of moral, spiritual and supernatural life which the father and mother are called to hand on to their children, and through the children to the Church and to the world.

The Church's Teaching and Norm, Always Old Yet Always New

29. Precisely because the love of husband and wife is a unique participation in the mystery of life and of the love of God Himself, the Church knows that she has received the special mission of guarding and protecting the lofty dignity of marriage and the most serious responsibility of the transmission of human life.

Thus, in continuity with the living tradition of the ecclesial community throughout history, the recent Second Vatican Council and the magisterium of my predecessor Paul VI, expressed above all in the Encyclical Humanae Vitae, have handed on to our times a truly prophetic proclamation, which reaffirms and reproposes with clarity the Church's teaching and norm, always old yet always new, regarding marriage and regarding the transmission of human life.

For this reason the Synod Fathers made the following declaration at their last assembly: "This Sacred Synod, gathered together with the Successor of Peter in the unity of faith, firmly holds what has been set forth in the Second Vatican Council (cf. Gaudium et Spes, 50) and afterwards in the Encyclical Humanae Vitae, particularly that love between husband and wife must be fully human, exclusive and open to new life (Humanae Vitae, 11; cf. 9, 12)."(83)

The Church Stands for Life

30. The teaching of the Church in our day is placed in a social and cultural context which renders it more difficult to understand and yet more urgent and irreplaceable for promoting the true good of men and women.

Scientific and technical progress, which contemporary man is continually expanding in his dominion over nature, not only offers the hope of creating a new and better humanity, but also causes ever greater anxiety regarding the future. Some ask themselves if it is a good thing to be alive or if it would be better never to have been born; they doubt therefore if it is right to bring others into life when perhaps they will curse their existence in a cruel world with unforeseeable terrors. Others consider themselves to be the only ones for whom the advantages of technology are intended and they exclude others by imposing on them contraceptives or even worse means. Still others, imprisoned in a consumer mentality and whose sole concern is to bring about a continual growth of material goods, finish by ceasing to understand, and thus by refusing, the spiritual riches of a new human life. The ultimate reason for these mentalities is the absence in people's hearts of God, whose love alone is stronger than all the world's fears and can conquer them.

Thus an anti-life mentality is born, as can be seen in many current issues: one thinks, for example, of a certain panic deriving from the studies of ecologists and futurologists on population growth, which sometimes exaggerate the danger of demographic increase to the quality of life.

But the Church firmly believes that human life, even if weak and suffering, is always a splendid gift of God's goodness. Against the pessimism and selfishness which cast a shadow over the world, the Church stands for life: in each human life she sees the splendor of that "Yes," that "Amen," who is Christ Himself.(84) To the "No" which assails and afflicts the world, she replies with this living "Yes," thus defending the human person and the world from all who plot against and harm life.

The Church is called upon to manifest anew to everyone, with clear and stronger conviction, her will to promote human life by every means and to defend it against all attacks, in whatever condition or state of development it is found.

Thus the Church condemns as a grave offense against human dignity and justice all those activities of governments or other public authorities which attempt to limit in any way the freedom of couples in deciding about children. Consequently, any violence applied by such authorities in favor of contraception or, still worse, of sterilization and procured abortion, must be altogether condemned and forcefully rejected. Likewise to be denounced as gravely unjust are cases where, in international relations, economic help given for the advancement of peoples is made conditional on programs of contraception, sterilization and procured abortion.(85)

That God's Design May Be Ever More Completely Fulfilled

31. The Church is certainly aware of the many complex problems which couples in many countries face today in their task of transmitting life in a responsible way. She also recognizes the serious problem of population growth in the form it has taken in many parts of the world and its moral implications.

However, she holds that consideration in depth of all the aspects of these problems offers a new and stronger confirmation of the importance of the authentic teaching on birth regulation reproposed in the Second Vatican Council and in the Encyclical Humanae Vitae.

For this reason, together with the Synod Fathers, I feel it is my duty to extend a pressing invitation to theologians, asking them to unite their efforts in order to collaborate with the hierarchical Magisterium and to commit themselves to the task of illustrating ever more clearly the biblical foundations, the ethical grounds and the personalistic reasons behind this doctrine. Thus it will be possible, in the context of an organic exposition, to render the teaching of the Church on this fundamental question truly accessible to all people of good will, fostering a daily more enlightened and profound understanding of it: in this way God's plan will be ever more completely fulfilled for the salvation of humanity and for the glory of the Creator.

A united effort by theologians in this regard, inspired by a convinced adherence to the Magisterium, which is the one authentic guide for the People of God, is particularly urgent for reasons that include the close link between Catholic teaching on this matter and the view of the human person that the Church proposes: doubt or error in the field of marriage or the family involves obscuring to a serious extent the integral truth about the human person, in a cultural situation that is already so often confused and contradictory. In fulfillment of their specific role, theologians are called upon to provide enlightenment and a deeper understanding, and their contribution is of incomparable value and represents a unique and highly meritorious service to the family and humanity.

In an Integral Vision of the Human Person and of His or Her Vocation

32. In the context of a culture which seriously distorts or entirely misinterprets the true meaning of human sexuality, because it separates it from its essential reference to the person, the Church more urgently feels how irreplaceable is her mission of presenting sexuality as a value and task of the whole person, created male and female in the image of God.

In this perspective the Second Vatican Council clearly affirmed that "when there is a question of harmonizing conjugal love with the responsible transmission of life, the moral aspect of any procedure does not depend solely on sincere intentions or on an evaluation of motives. It must be determined by objective standards. These, based on the nature of the human person and his or her acts, preserve the full sense of mutual self-giving and human procreation in the context of true love. Such a goal cannot be achieved unless the virtue of conjugal chastity is sincerely practiced."(85)

It is precisely by moving from "an integral vision of man and of his vocation, not only his natural and earthly, but also his supernatural and eternal vocation,"(87) that Paul VI affirmed that the teaching of the Church "is founded upon the inseparable connection, willed by God and unable to be broken by man on his own initiative, between the two meanings of the conjugal act: the unitive meaning and the procreative meaning."(88) And he concluded by re-emphasizing that there must be excluded as intrinsically immoral "every action which, either in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible."(89)

When couples, by means of recourse to contraception, separate these two meanings that God the Creator has inscribed in the being of man and woman and in the dynamism of their sexual communion, they then act as "arbiters" of the divine plan and they "manipulate" and degrade human sexuality -- and with it themselves and their married partner -- by altering its value of "total" self-giving. Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.

When, instead, by means of recourse to periods of infertility, the couple respect the inseparable connection between the unitive and procreative meanings of human sexuality, they are acting as "ministers" of God's plan and they "benefit from" their sexuality according to the original dynamism of "total" self-giving, without manipulation or alteration.(90)

In the light of the experience of many couples and of the data provided by the different human sciences, theological reflection is able to perceive and is called to study further the difference, both anthropological and moral, between contraception and recourse to the rhythm of the cycle: it is a difference which is much wider and deeper than is usually thought, one which involves in the final analysis two irreconcilable concepts of the human person and of human sexuality. The choice of the natural rhythms involves accepting the cycle of the person, that is the woman, and thereby accepting dialogue, reciprocal respect, shared responsibility and self- control. To accept the cycle and to enter into dialogue means to recognize both the spiritual and corporal character of conjugal communion and to live personal love with its requirement of fidelity. In this context the couple comes to experience how conjugal communion is enriched with those values of tenderness and affection which constitute the inner soul of human sexuality, in its physical dimension also. In this way sexuality is respected and promoted in its truly and fully human dimension, and is never "used" as an "object" that, by breaking the personal unity of soul and body, strikes at God's creation itself at the level of the deepest interaction of nature and person.

The Church as Teacher and Mother for Couples in Difficulty

33. In the field of conjugal morality, the Church is Teacher and Mother and acts as such.

As Teacher, she never tires of proclaiming the moral norm that must guide the responsible transmission of life. The Church is in no way the author or the arbiter of this norm. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection.

As Mother, the Church is close to the many married couples who find themselves in difficulty over this important point of the moral life: she knows well their situation, which is often very arduous and at times truly tormented by difficulties of every kind, not only individual difficulties but social ones as well; she knows that many couples encounter difficulties not only in the concrete fulfillment of the moral norm but even in understanding its inherent values.

But it is one and the same Church that is both Teacher and Mother. And so the Church never ceases to exhort and encourage all to resolve whatever conjugal difficulties may arise without ever falsifying or compromising the truth: she is convinced that there can be no true contradiction between the divine law on transmitting life and that on fostering authentic married love.(91) Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it. With the same conviction as my predecessor, I therefore repeat: "To diminish in no way the saving teaching of Christ constitutes an eminent form of charity for souls."(92)

On the other hand, authentic ecclesial pedagogy displays its realism and wisdom only by making a tenacious and courageous effort to create and uphold all the human conditions -- psychological, moral and spiritual -- indispensable for understanding and living the moral value and norm.

There is no doubt that these conditions must include persistence and patience, humility and strength of mind, filial trust in God and in His grace, and frequent recourse to prayer and to the sacraments of the Eucharist and of Reconciliation.(93) Thus strengthened, Christian husbands and wives will be able to keep alive their awareness of the unique influence that the grace of the sacrament of marriage has on every aspect of married life, including therefore their sexuality: the gift of the Spirit, accepted and responded to by husband and wife, helps them to live their human sexuality in accordance with God's plan and as a sign of the unitive and fruitful love of Christ for His Church.

But the necessary conditions alone in the knowledge of the bodily aspect and the body's rhythms of fertility. Accordingly, every effort must be made to render such knowledge accessible to all married people and also to young adults before marriage, through clear, timely and serious instruction and education given by married couples, doctors and experts. Knowledge must then lead to education in self-control: hence the absolute necessity for the virtue of chastity and for permanent education in it. In the Christian view, chastily by no means signifies rejection of human sexuality or lack of esteem for it: rather it signifies spiritual energy capable of defending love from the perils of selfishness and aggressiveness, and able to advance it towards its full realization.

With deeply wise and loving intuition, Paul VI was only voicing the experience of many married couples when he wrote in his Encyclical:
"To dominate instinct by means of one's reason and free will undoubtedly requires ascetical practices, so that the affective manifestations of conjugal life may observe the correct order, in particular with regard to the observance of periodic continence. Yet this discipline which is proper to the purity of married couples, far from harming conjugal love, rather confers on it a higher human value. It demands continual effort, yet, thanks to its beneficent influence, husband and wife fully develop their personalities, being enriched with spiritual values. Such discipline bestows upon family life fruits of serenity and peace, and facilitates the solution of other problems; it favors attention for one's partner, helps both parties to drive out selfishness, the enemy of true love, and deepens their sense of responsibility. By its means, parents acquire the capacity of having a deeper and more efficacious influence in the education of their offspring."(94)

The Moral Progress of Married People

34. It is always very important to have a right notion of the moral order, its values and its norms; and the importance is all the greater when the difficulties in the way of respecting them become more numerous and serious.

Since the moral order reveals and sets forth the plan of God the Creator, for this very reason it cannot be something that harms man, something impersonal. On the contrary, by responding to the deepest demands of the human being created by God, it places itself at the service of that person's full humanity with the delicate and binding love whereby God Himself inspires, sustains and guides every creature towards its happiness.

But man, who has been called to live God's wise and loving design in a responsible manner, is an historical being who day by day builds himself up through his many free decisions; and so he knows, loves and accomplishes moral good by stages of growth.

Married people too are called upon to progress unceasingly in their moral life, with the support of a sincere and active desire to gain ever better knowledge of the values enshrined in and fostered by the law of God. They must also be supported by an upright and generous willingness to embody these values in their concrete decisions. They cannot however look on the law as merely an ideal to be achieved in the future: they must consider it as a command of Christ the Lord to overcome difficulties with constancy. "And so what is known as 'the law of gradualness' or step-by-step advance cannot be identified with 'gradualness of the law,' as if there were different degrees or forms of precept in God's law for different individuals and situations. In God's plan, all husbands and wives are called in marriage to holiness, and this lofty vocation is fulfilled to the extent that the human person is able to respond to God's command with serene confidence in God's grace and in his or her own will."(95) On the same lines, it is part of the Church's pedagogy that husbands and wives should first of all recognize clearly the teaching of Humanae Vitae as indicating the norm for the exercise of their sexuality, and that they should endeavor to establish the conditions necessary for observing that norm.

As the Synod noted, this pedagogy embraces the whole of married life. Accordingly, the function of transmitting life must be integrated into the overall mission of Christian life as a whole, which without the Cross cannot reach the Resurrection. In such a context it is understandable that sacrifice cannot be removed from family life, but must in fact be wholeheartedly accepted if the love between husband and wife is to be deepened and become a source of intimate joy.

This shared progress demands reflection, instruction and suitable education on the part of the priests, religious and lay people engaged in family pastoral work: they will all be able to assist married people in their human and spiritual progress, a progress that demands awareness of sin, a sincere commitment to observe the moral law, and the ministry of reconciliation. It must also be kept in mind that conjugal intimacy involves the wills of two persons, who are however called to harmonize their mentality and behavior: this requires much patience, understanding and time. Uniquely important in this field is unity of moral and pastoral judgment by priests, a unity that must be carefully sought and ensured, in order that the faithful may not have to suffer anxiety of conscience.(96)

It will be easier for married people to make progress if, with respect for the Church's teaching and with trust in the grace of Christ, and with the help and support of the pastors of souls and the entire ecclesial community, they are able to discover and experience the liberating and inspiring value of the authentic love that is offered by the Gospel and set before us by the Lord's commandment.

Instilling Conviction and Offering Practical Help

35. With regard to the question of lawful birth regulation, the ecclesial community at the present time must take on the task of instilling conviction and offering practical help to those who wish to live out their parenthood in a truly responsible way.

In this matter, while the Church notes with satisfaction the results achieved by scientific research aimed at a more precise knowledge of the rhythms of women's fertility, and while it encourages a more decisive and wide-ranging extension of that research, it cannot fail to call with renewed vigor on the responsibility of all -- doctors, experts, marriage counselors, teachers and married couples -- who can actually help married people to live their love with respect for the structure and finalities of the conjugal act which expresses that love. This implies a broader, more decisive and more systematic effort to make the natural methods of regulating fertility known, respected and applied.(97)

A very valuable witness can and should be given by those husbands and wives who through the joint exercise of periodic continence have reached a more mature personal responsibility with regard to love and life. As Paul VI wrote: "To them the Lord entrusts the task of making visible to people the holiness and sweetness of the law which unites the mutual love of husband and wife with their cooperation with the love of God, the author of human life."(98) * * *

Given in Rome, at St. Peter's, on the twenty-second day of November, the Solemnity of our Lord Jesus Christ, Universal King, in the year 1981, the fourth of the Pontificate.

Ioannes Paulus PP. II

NOTES
20. Cf. Gn. 1:26-27.
21. Cf. 1 Jn. 4:8.
22. Cf. Second Vatican Council, GAUDIUM ET SPES, 12.
23. Cf. Ibid, 48.
80. Gn. 1:28.
81. Cf. Gn. 5:1-3.
82. Second Vatican Council, GAUDIUM ET SPES, 48.
83. PROPOSITIO 21. Section 11 of the encyclical HUMANAE VITAE ends with the statement: "The Church, calling people back to the observance of the norms of the natural law, as interpreted by her constant doctrine, teaches that each and every marriage act must remain open to the transmission of life (ut quilibet matrimonii usus ad vitam humanan procreandam per se destinatus permaneat)": AAS 60 (1968), 488.
84. Cf. 2 Cor. 1:19; Rv. 3:14.
85. Cf. The sixth Synod of Bishops' Message to Christian Families in the Modern World (Oct. 24, 1980), 5.
86. GAUDIUM ET SPES, 51.
87. Encyclical HUMANAE VITAE, 7: AAS 60 (1968), 485.
88. Ibid., 12: loc cit. 488-489.
89. Ibid., 14: loc cit. 490.
90. Ibid., 13: loc cit.,m 489.
91. Cf. Second Vatican Council, GAUDIUM ET SPES, 51.
92. Encyclical HUMANAE VITAE, 29: AAS 60 (1968), 501.
93. Cf. Ibid., 25: loc cit. 498-499.
94. Ibid., 21: loc cit. 496.
95. John Paul II, Homily at the Close of the Sixth Synod of Bishops (Oct. 25, 1980), 8: AAS 72 (1980), 1083.
96. Cf. Paul VI, Encyclical HUMANAE VITAE, 28: AAS 60 (1968), 501.
97. Cf. John Paul II, Address to the Delegates of the Centre de Liaison des Equipes de Recherche (Nov. 3, 1979), 9: INSEGNAMENTI, II, 2 (1979), 1035; and cf. Address to the Participants in the First Congress for the Family of Africa and Europe (Jan. 15, 1981):
98. Encyclical HUMANAE VITAE, 25: AAS 60 (1968), 499.

.