'Humanae vitae' - a shortened version, by Fr Richard Aladics

A new state of affairs.

Spouses are those who are called to collaborate with God in the transmission of human life. This task has always touched the consciences of married people, but today this task is affecting the life and happiness of all humanity.

The reason for this is found in the growth of world population, together with social and economic concerns, in the changing role of woman in society, in the value given to sexual intercourse within marriage and in the renewed understanding of human reproduction which modern science has given us.

This new state of affairs has raised new questions and even proposes the possibility of a new understanding of marital morality. So, this has lead men to apply the ‘principle of totality’, that a partial change which does not affect the whole, in a way which could lead us to use the regulation of births for the benefit of the whole human family. The modern mind looks at procreation as a question which refers more to the whole reality of married life more than to single acts of intercourse. Should we not then entrust the regulation of birth to man’s reason and his will more than to biological rhythms?

The competency of the Teaching Authority of the Church in this matter.

Today’s questions require a deeper reflection upon moral principles which are founded on the natural law and illuminated by Divine Revelation. The Church is competent to interpret the natural moral law, including the nature of marriage and the right use of sexuality in marriage.

Pope John XXIII instituted a special Commission in 1963 to look at new questions regarding conjugal life and the regulation of births, so that the Teaching Authority of the Church to give an adequate reply both to Catholics and to world opinion. The conclusions of this Commission were not definitive. It is by virtue of the mandate entrusted to me by Christ that I now reply to these questions.

A total vision of man.

The question of birth must be considered in the light of an integral vision of man and of his vocation, both natural and supernatural. In seeking to justify artificial methods of birth control, the demands of married love and of responsible parenthood have been emphasised. This is right, but we need also to look at the true nature of these two realities.

The truth of married love is seen when it is seen in the light of its origin – God, who is love. Marriage is not a chance product, but the wise institution of the Creator in his plan of love for humanity. By mutual self-giving, a husband and wife embrace the call to communion and also to the procreation and education of children. Furthermore, for baptised persons marriage is a sign of grace.

The characteristics of married love.

Married love is of its nature fully human; it incorporates both body and spirit. It is not a matter of instinct and sense, but is an act of the free will, such that a husband and wife become one heart and one soul, and together reach their human perfection.

Married love is total – it contains the whole gift of self.

Married love is faithful - it is exclusive.

Married love is indissoluble – it is for the whole of life.

Married love is fruitful – it is not exhausted by the communion between husband and wife, but is destined to give rise to new lives. Indeed, children are the supreme gift of marriage.

Responsible Parenthood.

The nature of married love requires that both spouses look at their mission as parents in the different dimensions of their lives.

In relation to biological process, responsible parenthood means understanding and respecting them.

In relation to sexual feelings and impulses, it means self-mastery and self-control.

In relation to the way of life of the spouses and the factors that influence this, it means a moral decision either to raise a numerous family or to avoid, for a time, a new birth.

Moreover, responsible parenthood is intimately linked to the spouses relationship with God, leading them to become genuine interpreters of His truth, first to themselves and then to their family and to society. So, in the task of transmitting life, spouses are not free to do as they please, but are called to embrace to plan of God for them which is contained in the very nature of marriage.

Respect for the nature and purpose of the marriage act.

The marriage act, by which human life is transmitted, is noble and worthy, whether it takes place during the fertile or the infertile period. Nonetheless, every marriage act must remain open to the transmission of life.

Two inseparable aspects: Union and Procreation.

The marriage act has two meanings: it unites the spouses and it is the means of procreation. These two meanings are inseparably linked by God and cannot be broken by man’s initiative. It is from these two essential aspects that the marriage act enables spouses to embrace both the fullness of married love and the call to parenthood. The interior bond within the marriage act, itself humanises married love. 

Faithfulness to God’s design.

One spouse cannot rightly impose him or herself on the other; the marriage act must be a reciprocal act of love. In the same way, if the openness to new life is missing from the marriage act, that act contradicts the nature of married love, and at the same time, negates God’s plan for the spouses. If one of the two meanings of the marriage act is denied, that act contradicts the nature of both man and woman, the purpose of marriage and the plan of God. But when the nature of the marriage act is respected, the spouses become ministers of God’s plan both for themselves and for new life.

Illicit ways of regulating birth.

The human and the Christian vision of marriage enables us to know that abortion, even for therapeutic reasons, can never be used as a way of regulating births. Direct sterilisation, whether permanent or temporary, cannot be used as a method of regulation. Nor can any method of regulation be used which prevents the marriage act from being open to life. It is wrong to try, in whatever way, to make the marriage act infertile, even for a good reason.

Licitness of therapeutic means.

A therapeutic measure can be employed, intended to cure disease, even if this has the consequence of making the marriage act infertile.

Licitness of recourse to infertile periods.

It is said today that reason aided by modern science should be the controlling influence on human biology, and that by using of artificial birth control we can secure the peace of the harmony and peace of the family, and provide better conditions for the education of the children. The Church replies saying, certainly our intelligence should be employed with regard to the regulation of births, but it can only be properly employed by respecting the order established by God. If then there are serious reasons to space out births, the Church teaches that it is licit to take into account the infertile periods. This way of regulating births does not change nature of the marriage act.

In fact there is an essential difference between methods which rely on infertile periods and those which interfere with fertility. Both methods achieve the same goal, but even though they are used with the same intention, the methods which rely on infertile periods leave intact the whole meaning of the marriage act.

Grave consequences of methods of artificial control.

Looking intelligently, we can begin to see what consequences would flow from the use of artificial methods.

First, they would lead to marital infidelity and a general lowering of morality. Human weakness is such that many, especially men, need encouragement to be faithful to the moral law.

Secondly, though using contraceptives a man will more easily lose respect for a woman and come to see her more as an object than as a beloved companion.

Thirdly, public authorities could easily use contraception as a social instrument, and become like a third party within a marriage.

Consequently, if the mission of transmitting life is not to be given over to the arbitrary will of men and women, it is necessary that all should see the intrinsic limits to man’s freedom with respect of the body and its functions.

The Church, guarantor of true human values.

Many do not agree with this teaching of the Church; the media amplifies their voice. But the Church is, of her nature, a sign of contradiction because she continues to proclaim the entire moral law, both natural and evangelical. The Church is not the author of these laws, but she honours them and interprets them for each age, for these laws promote the true good of man. In defending marital morality the Church is, in fact, promoting the Civilisation of Love.

The Church, Mother and Teacher.

The Church calls all men and women to respect the Divine Law with respect of the honest regulation of birth because she seeks their salvation in Christ.

Possibility of observing the Divine Law.

The teaching of the Church is a promulgation of the Divine Law given to us to ennoble us and to benefit mankind. Even so, it would not be practicable without God’s help who upholds and strengthens the good will of any person.

Mastery of self.

The genuine basis for the regulation of birth is found in the solid conviction of a husband and wife regarding their mission, and in their capacity for self-mastery. The domination of instinct is a struggle and requires effort. Yet the purity which is proper to married love deepens and humanises that love. The consequence of such a love between the spouses is felt by the whole family.

Creating an atmosphere favourable to chastity.

The family should be the first place where chastity is reverenced and embraced, and the place in which its members are protected from licentious and pornographic influences. Both society and government should also be conscious of protecting the moral order.

Appeal to public authorities.

Public authorities also share in the responsibility of protecting the genuine moral order. First, they are called to protect moral customs, particularly with respect of the family. Secondly, they are called to resolve the demographic problem, by upholding the family and by wise education in society. These issues can only be handled when man’s essential dignity is respected. Indeed, here humanity has a genuine autonomy under God to look to the welfare of all people.

To men of science.

Scientists have a special role in advancing the welfare of marriage and the family, along with peace of consciences. For science can furnish us with so much understanding about the reproductive processes. This is particularly important with reference to those methods which rely on the infertile period. For, there exists a unity of moral truth between biology and authentic married love.

To Christian husbands and wives.

The Gospel which announces the Life of Grace makes man a new creature, capable of responding with love and in freedom to God. Christian spouses, whose call was first made at Baptism, are called anew in Marriage, to live in a new way. Their call is to make visible the love which God has for humanity.

This is not to say that Christian marriage is always easy, but that the gift of Grace lights their way of loving. Spouses have the responsibility to strive to embrace the gift of Grace, given above all in the Eucharist, and renewed through conversion and Penance; for the fullness of married love is indeed available to them. That Love with which Christ loves the Church is the love which Christian spouses are called to live.

Apostolate in homes.

One of the great fruits of the Sacrament of marriage is for a married couple to become apostles and guides to other married couples.

To doctors and medical personnel.

These have a great mission to help find solutions to problems facing married people, particularly those inspired by faith and right reason. Theirs too is the task to keep abreast of developments in medical science, and to give wise counsel and genuine advice.

To Priests.

By vocation you are counsellors and spiritual guides to individuals and to families. Your first task is to explain the Church’s teaching on marriage without ambiguity. Show your loyalty to the Church, for you are given, as priests, a special grace of the Holy Spirit. Your task is to build up consciences and to build up the unity of the Church. And you are to make available, in love, the whole truth which comes from the Gospel. Be convinced of the truth you proclaim, for that truth will resonate in the consciences of your hearers.

To Bishops.

You who share in shepherding the People of God: work to safeguard the holiness of marriage so that it may be lived in its human and Christian fullness. This is one of your most urgent tasks.

Final appeal.

To all men and women of good will: look to the laws written by God and handed on by by the Church, for it is upon this foundation that man’s happiness lies. Start from here your work of education, of progress and of love.