1. The most serious duty of transmitting human life, for which the spouses are free and responsible collaborators of God the Creator, has always been a source for them of great joy, which, however, are sometimes accompanied by many difficulties and troubles. At all times the performance of this duty to the conscience of the spouses has placed serious problems, but with the recent evolution of society, changes have occurred which give rise to new questions that the church can not ignore as a matter that much to near touch the lives and happiness of mankind.
I. NEW ASPECTS OF THE PROBLEM AND competence of the Magisterium
2. The changes are of considerable importance and varied. This is primarily to the rapid population growth, for which many fear that the world population will grow faster than available resources, with growing distress to many families and people in the developing world. This is a great temptation for the authorities to oppose radical measures to this threat. Furthermore, not only working conditions and accommodation, but also the greater demands made both in the economic field and in the education of youth, often make it difficult these days to provide properly for a large number of children. We are also witnessing a change, as well as to consider the person of the woman and her place in society, including in the value of conjugal love in marriage and in appreciation by giving the meaning of conjugal acts in connection with this love. Finally, this should be considered above all, that man has made stupendous progress in the domination and rational organization of the forces of nature, so that attempts to extend this rule to his very being global to the body, the psychic life, the social life, and even the laws that govern the transmission of life.
3. This situation raises new questions. If, given the conditions of life today and given the meaning which conjugal relations have for the harmony between the couple and their mutual fidelity, is perhaps indicated a revision of ethical rules in force so far, especially considering that they do not can be observed without sacrifices, sometimes heroic. Again, if this field should extend to the application of the so-called "principle of totality," we can not admit that the intention of a less exuberant fertility, but more rationalized, becomes materially sterilizing intervention into a licit and wise control of birth . If you can not admit that the procreative purpose of married life, rather than its individual pieces. It also asks whether, given the increased sense of responsibility of modern man, is not the time come for him to entrust to his reason and his will, rather than the specific rhythms of His body, the task of transmitting life.
4. These issues demanded by the Magisterium of the Church a new and deeper reflection on the principles of moral teaching on marriage: a doctrine based on natural law as illuminated and enriched by divine revelation. No Catholic can deny that the Magisterium of the Church is competent to interpret the natural moral law. It is indisputable, as they have repeatedly stated our predecessors, that Jesus Christ, communicating to Peter and the apostles His divine authority and sending them to teach all nations His commandments, constituted them as guardians and authentic interpreters of the whole moral law not only that the Gospel law, but also of the natural. In fact, even the natural law is an expression of the will of God and its faithful observance is necessary to eternal salvation of men. In line with this mission, the church has always given, but more widely in recent time, adequate teaching on both the nature of marriage is on the correct use of conjugal rights and duties of spouses.
5. The consciousness of the same led us to confirm and expand the commission set up by Our predecessor John XXIII of happy memory, in March 1963. This committee, which included, in addition to several scholars from different disciplines relevant, even married couples, not only object was to collect opinions about new issues of married life, and in particular a line regulation of birth, but also provide the basis of appropriate information, because the Magisterium of the Church could give a appropriate response to the expectation not only of the faithful, but world public opinion. The work of these experts, as well as reviews and recommendations following a good number of our brothers in the episcopate, or spontaneously sent or requested by us, allowed us to better measure all aspects of this complex subject. Therefore with all my heart we express to all of our lively gratitude.
6. The conclusions arrived at by the commission could not but be regarded by us as a reliable and definitive, nor dispense us from examining personally this serious question, because he had not arrived, in the Committee, in full concordance of judgments about the moral norms to be proposed, and above all because certain criteria of solutions had emerged, that the moral doctrine on marriage proposal with constant firmness by the teaching of the church. Therefore, having attentively examined the bid documentation to us, after mature reflection and assiduous prayers, we now intend, by virtue of the mandate entrusted to us by Christ, to give our response to these serious issues.
II. Doctrinal principles
A global man
7. The question of human procreation, like every other problem regarding human life, should be considered, beyond partial perspectives - whether of a biological or psychological, demographic or sociological - in the light of an integral vision of man and his vocation, not only natural and earthly, but also his supernatural and eternal. And since, in an attempt to justify artificial methods of birth control, has appealed to many needs, both of conjugal love, fatherhood is a responsible, should clarify and specify accurately the true conception of these two great realities of married life, rely primarily on what has been exposed recently in this regard with supreme authority, since Vatican II, Pastoral Constitution Gaudium et Spes.
Conjugal love
8. Married love particularly reveals its true nature and nobility when it is considered in its supreme origin, God, who is "Love", which is the Father "from whom every family in heaven and on earth derives its name." Marriage is therefore not a result of chance or the result of evolution of unconscious natural forces is the wise and provident institution of God the Creator to realize in mankind his design of love. By mutual personal gift, proper and exclusive, the couple tend toward the communion of their persons, with which they mutually perfect each other, to cooperate with God in the procreation and education of new lives. For baptized persons, moreover, marriage invests the dignity of a sacramental sign of grace, for it represents the union of Christ and the church.
The characteristics of conjugal
9. In this light appear to be clearly known and needs characteristics of conjugal love, which is of paramount importance to have an exact idea. It is above all fully human love, which is sensitive and spiritual. It is not so simple transport of instinct and feeling, but also and primarily an act of free will, intended not only to maintain but also to grow through the joys and sorrows of daily life, so that husband and wife become one heart and one 'soul alone, and together attain their human perfection. It is a love complete, that is to say a very special form of personal friendship in which husband and wife generously share everything, without undue reservations or selfish calculations. Who really loves his wife loves not only for what he receives, but for himself, able to enrich for the gift of self. Married love is also faithful and exclusive until death. So in fact consider him the groom and the bride on the day when they freely and with knowledge of the marriage commitment. Fidelity, which can sometimes be difficult, but it is always possible, always noble and worthy, nobody can deny that. The example of so many couples through the ages shows not only that it is consentaneous the nature of marriage, but also that it, like a spring, will give an intimate and lasting happiness. Finally, fruitful love, that does not end all in the communion of the spouses, but is expected to continue, bring new life. "Marriage and conjugal love are by their nature ordained toward the begetting and educating of children. Children are the supreme gift of marriage and contribute greatly to the good of the same parents."
Responsible Parenthood
10. Hence conjugal love requires in husband and wife conveniently they know their mission of responsible parenthood, which today is rightly much insisted upon, it must also be exactly understood. It must be considered in several respects between legitimate and interconnected. In relation to biological processes, responsible parenthood means the knowledge and respect of their functions: intelligence discovers in the power of giving life biological laws which concern the human person. In relation to the tendencies of instinct and passion, responsible parenthood means that necessary dominion reason and will must exert control over them. In relation to physical, economic, psychological and social, responsible parenthood is exercised by the deliberate and generous decision to raise a large family, with the decision, made for grave motives and with due respect for moral law, to avoid temporarily or even indefinitely, a new birth. Responsible parenthood also and above all implies a deeper relationship concerns the objective moral order established by God and whose conscience is true interpreter. The exercise of responsible parenthood requires that husband and wife recognize their own duties towards God, towards themselves, towards the family and to society in a just hierarchy of values. The task of transmitting life, they are not free to proceed completely at will, as if it could determine in a wholly autonomous way the honest path to follow, but on the contrary, they must conform their activity to the creative intention of God, The very nature of marriage and of its acts, and manifested the constant teaching of the church.
Respect nature and purpose of the marriage
11. These acts, by which husband and wife are united in chaste intimacy, and by which human life is transmitted, are, as the recent Council recalled, "noble and worthy," and do not cease to be legitimate if, for reasons never dependent on the willingness of the spouses, there are infertile, because they remain ordered to express and strengthen their union. In fact, as experience shows, not every conjugal meeting follows a new life. God has wisely disposed natural laws and rhythms fertility that already distanced the succession of births. But, calling people to comply with the rules of natural law, as interpreted by its constant doctrine, the church teaches that each and every marriage act must remain open to the transmission of life.
two inseparable aspects: union and procreation
12. This doctrine, often expounded by the Magisterium of the Church is founded upon the inseparable connection, willed by God and that man can not break on its own initiative, between the two meanings of the conjugal act: the unitive and the procreative meaning. In fact, because of its intimate structure, the conjugal act, while most closely uniting husband and wife, makes the generation of new lives, according to laws inscribed in the very being of man and woman. Safeguarding both these essential aspects, the unitive and procreative, the conjugal act preserves in its fullness the sense of true mutual love and its ordination to the high vocation of fatherhood. We believe that our contemporaries are particularly capable of seeing that this doctrine is a human with reason.
Loyalty to God's plan
13. Rightly, it is felt that a conjugal act imposed upon a spouse without regard to his condition and his wish is not just an act of love and therefore denies an exigency of right moral order in the relations between spouses. So, those who consider this should also recognize that an act of love for each other, affecting the willingness to transmit life which God the Creator of all things according to special laws in input, is at odds with both the divine plan, under which consists of the marriage, and the will of the Author of human life. Use of this divine gift while depriving it, even if only partially, its meaning and its purpose is to contradict the nature man as in that of women and their intimate relationship, and therefore contradict also the plan of God and His holy will. Instead take advantage of the gift of married love while respecting the laws of the generative process, is to acknowledge that not the master of the sources of life, but rather the minister of the design established by the creator. In fact, as his body in general, the man does not have unlimited dominion, so it has not, with particular reason, on his generative faculties as such, because of their inherent order to raise the life, which God is the . "Human life is sacred, remember John XXIII, from its very beginning it directly involves the action God's creative. "
Vie for illegal birth regulation
14. In accordance with these fundamental principles of human and Christian vision of marriage, we must once again declare that it is absolutely be excluded as lawful way for birth control, direct interruption of the generative process already begun, and above all direct abortion, even if procured for therapeutic reasons. Equally to be condemned, as the Church's Magisterium has repeatedly stated , direct sterilization, whether perpetual or temporary, both man and woman. It is Similarly excluded is any 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 of preventing procreation. Nor, to justify conjugal acts made intentionally infertile, one can not invoke as valid reasons that you need to choose the evil that seems less serious or the fact that such acts constitute a whole together with the fecund acts that were placed or to follow later, and then would share in one and the same moral goodness. In truth, if I may ask, sometimes tolerate a lesser moral evil in order to avoid a greater evil or to promote a greater good, is not lawful, even for reasons serious, do the evil that is good, that is, be covered by a positive act of will that which is intrinsically disorder, and hence unworthy of the human person, even though the intention is to safeguard or promote individual, family or social. It is therefore wrong to think that a conjugal act deliberately made infertile, and so intrinsically wrong, it can be right by the ensemble of a fecund conjugal life.
Lawful Therapeutic Means
15. The church, however, does not consider at all illicit the use of those therapeutic means necessary to cure bodily diseases, even if it proves a hindrance, even expected, to procreation, provided such impediment is not, for whatever motive, directly willed.
Legality of the use of infertile periods
16. In that Church teachings on conjugal morality, it is argued today, as noted earlier (no. 3), which is the prerogative of human intelligence to dominate the energy provided by nature irrational and direct them toward ends beneficial to man. Now, some wonder: in this case, is it not rational, in such complex circumstances, have recourse to artificial birth control, if This is achieved with the harmony and tranquility of the family and better conditions for the education of children already born? To this question must be answered clearly: the church is the first to praise and recommend the intervention of intelligence in a work that so closely associates the rational creature to its creator, but states that this must be done in respect of ' order established by God. If, then, for there are serious reasons for spacing births, arising from physical or psychological condition of the spouses, or from external circumstances, the Church teaches then be permitted to take into account the natural rhythms immanent in the generative functions for the use of marriage only in the infertile periods and so regulate birth without offending the moral principles that we have the least to above. The church is consistent with itself, and when it considers the legitimate use of infertile periods, both when it condemns as always unlawful the use of means directly contrary to fecundation, even if inspired by reasons which may appear honest and serious. In fact, the two cases are completely different between them: the former the married couple make legitimate use of a natural disposition, in either case they impede the development of natural processes. It is true that in both cases, the spouses agree by mutual consent, and certainly to avoid children for plausible reasons, seeking the safety that it will not, but it is also true that only in the first case they able to renounce the use of marriage in the fecund periods when, for just motives, procreation is not desirable, usandone, then, during infecund expressions of love and safeguard mutual fidelity. In so doing, they give proof of a true and authentic love.
Consequences of artificial birth control methods
17. Responsible men can become more deeply convinced of the merits of the doctrine of the church in this field, if they reflect on the consequences of the adjustment methods artificial birth control. Consider, first of all, which would open so wide and easy way for marital infidelity and a general lowering of morality. It does not take much experience to learn about human weakness and to understand that men - especially the young, so vulnerable on this point - they need encouragement to be faithful to the moral law and should not offer them some easy means of circumventing the 'compliance. You may also fear that the man, accustomed to the use of contraceptive methods may end up losing respect for women, and, disregarding her physical and emotional equilibrium, come to regard as a mere instrument of pleasure selfish and not as his partner, respected and loved. It also reflects dangerous weapon that would be passing into the hands of public authorities, regardless of the moral law. Who can blame a government attempt to resolve the problems of the community that as lawful by married people in the solution of a family problem? Who will prevent public authorities from favoring and even impose their people, whenever they deem it necessary, the contraceptive methods which they consider more effective? In this way men, wishing to avoid the difficulties individual, family or social meet of the divine law, would arrive to leave at the mercy of the intervention of public authorities the most personal and most reserved sector of conjugal intimacy. Therefore, if you do not want to expose the arbitrariness of the men's mission to generate life, one must necessarily recognize insurmountable limits to the possibility of man's dominion over her own body and its functions, limits which no man, whether private, invested with authority, can lawfully exceed. And such limits can not be certain that the respect due to the integrity of the human body and its natural functions, according to the principles mentioned above and in accordance with the correct understanding of the principle of totality "illustrated by our predecessor Pius XII.
The church guarantor of authentic human values \u200b\u200b
18. It can be expected that this teaching will perhaps not easily accepted by everyone: there are too many voices, amplified by modern means of propaganda, in contrast with that of the church. In truth, this is not surprising to be made in the likeness of her divine Founder, a "sign of contradiction", but does not leave this to proclaim with humble firmness the entire moral law, both natural and evangelical. Since the Church was not the author and shall not, therefore, be arbitrary, it is only the custodian and interpreter, without ever being able to declare licit what is not, by its intimate and unchangeable opposition to the true good of man. In defending conjugal morals in its entirety, the church knows that contribute to a truly human civilization, it commits the man not to abdicate its responsibilities by putting all technical means, thereby to defend the dignity of the spouses. As faithful to the example of the Savior, it is seen sincere and disinterested friend of men who want to help, since their land route, "to participate in life as children of the living God, the Father of all men."
III. PASTORAL DIRECTIVES
The church "mother and teacher"
19. Our words would not be an adequate expression of thought and solicitude of the Church, mother and teacher of all nations, if, after calling men to the observance and respect for the divine law regarding matrimony, they are not comforting in the life of an honest regulation of birth, even amid the difficult conditions which today afflict families and peoples. The church, in fact, can not have other conduct towards men than that of the Redeemer: She knows their weaknesses, has compassion on the crowd, receives sinners, but can not fail to teach the law which is in fact those of a human life restored to its original truth and conducted by the Spirit of God
Possibility of Observing the Divine Law
20. The Church's teaching on birth regulation, which promulgates the divine law, will easily to many difficult or even impossible to implement. And of course, like all great and really beneficial, it requires serious commitment and effort, individual, family and society. Indeed, it would not be possible without the help of God, which sustains and strengthens the good will of men. But to those who can not reflect does not appear that these efforts are beneficial to man and ennobling to the human community.
Value of Self
21. The right and lawful ordering of birth demands first of all the spouses who acquire and possess solid convictions about the true values \u200b\u200bof life and family, and tend to acquire a perfect command of himself. If with the aid of reason and free will undoubtedly requires ascetical, so that the affective manifestations of conjugal life may observe the correct order and in particular the observance of periodic continence. But this discipline which is proper to the purity of married couples, far in harming conjugal love, rather confers 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 \u200b\u200bit bestows upon family life fruits of serenity and peace, and facilitates the solution of other problems and it encourages attention to the ' one's partner, helps both parties to drive out selfishness, the enemy of true love, and deepens their sense of responsibility in the fulfillment of their duties. Parents acquire the ability to influence a deeper and more effective for the education of children, childhood and youths grow up with a just appraisal of human values \u200b\u200band in the serene and harmonious development of their mental and physical powers.
Create an environment conducive to chastity
22. We take this opportunity to draw the attention of educators and those who perform duties of responsibility for the common good of human society, the need to create a climate favorable to education in chastity, that is the triumph of healthy liberty over license the observance of the moral order. Everything in the modern means of social communication to the excitations of the senses, to the wildness of the costumes, and any form of pornography or licentious performances, must arouse the frank and unanimous reaction of all those concerned for the advancement of civilization and the safeguarding of the assets of the human spirit. In vain would seek to justify such depravation with pretensions to scientific or artistic requirements rely on the freedom allowed in this field by the public authorities.
Appeal to Public Authorities
23. For the rulers, who are primarily responsible for the common good and a lot can to safeguard the oral costume, we say: do not let it degrade the morality of their people, they do not accept to be introduced in a legal way in the basic cell of the state, which is the family, practices contrary to natural law and divine. There is one way by which public authorities can and should contribute to solving the population problem is the way of a provident family policy, education of a wise people, respectful of the moral law and freedom of citizens. We are well aware of the serious difficulties facing the authorities in this regard, especially in developing countries. To their legitimate preoccupations we devoted our encyclical Populorum Progressio. But with our predecessor Pope John XXIII, we repeat: " These difficulties must be overcome using methods and means which are unworthy of man and they find their explanation only in a purely materialistic conception of man himself and his life. The only real solution lies in economic development and social progress that respects and promotes true human values, individual and social. "Nor can it be without grave injustice to make divine Providence responsible for what they depended instead on the lower wisdom of government, an insufficient sense of social justice, on selfish monopolization or again on blameworthy indolence in dealing with the efforts and sacrifices necessary to ensure the elevation of standard of living of a people and all her children. That all the responsible authorities - as some are already doing so laudably - generously revive their efforts. It does not cease to extend mutual aid between all members of the great human family is an almost limitless field which thus opens up the activity of large international organizations.
Men of Science
24. We now want to express our encouragement to men of science, which "can make a great contribution to the welfare of marriage and the family and also peace of conscience if by pooling their studies, they will try to elucidate more thoroughly the conditions favoring a proper regulation of births. "It is particularly desirable, according to the hope expressed by Pope Pius XII, medical science can give a sufficiently secure to birth control, based on the observance of natural rhythms. So the men of science, and especially Catholic scientists will contribute to demonstrate in practice that, as the Church teaches, "there can be no real contradiction between the divine laws that govern the transmission of life and those that foster a genuine conjugal love. "
To Christian Couples
25. And now We turn more directly to our children, particularly those that God calls to serve Him in marriage. The church, while teaching the imperative requirements of the divine law, proclaims salvation through the sacraments and opens the ways of grace which makes man a new creature, able to respond in love and true freedom in the design of his Creator and Savior and to find the sweet yoke of Christ. Christian couples, then, docile to her voice, to remember that their Christian vocation, which began with her baptism is further specified and reinforced by the sacrament of marriage. For them the spouses are fortified and were consecrated for the faithful discharge of their duties for the implementation their vocation to perfection and for a Christian witness in front of their own world. To them the Lord entrusts the task of making visible to men 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. Do not mean to hide the sometimes serious difficulties inherent in the life of Christian married couples to them as for everyone, the door is tight and narrow the road that leads to life. " But the hope of that life must illuminate their path, while courageously strive to live sober, upright and godly lives in this time, knowing that the figure of this world passes by. Then address the marry the necessary efforts, sustained by faith and hope which "does not disappoint, because the love of God has been poured into our hearts through the Holy Spirit, who has been given" with persevering prayer implore divine help them draw especially in the Eucharist the source of grace and charity. And if sin should still keep its hold on them, do not be discouraged, but rather have recourse with humble perseverance to the mercy of God, which is abundantly poured forth in the sacrament of penance. They can thus realize the fullness of conjugal life described by: "Husbands, love your wives as Christ loved the church (...). The husbands should love their wives as their own bodies. Loves his wife loves himself is not? For no man ever hated his own flesh, but nourishes and cherishes it, as Christ does the church (...). This is a great mystery, I mean in reference to Christ and the church. But what concerns you, everyone you love his wife as himself and his wife respects her husband. "
Apostolate between homes
26. Among the fruits that ripen from a generous effort of fidelity to the divine law, one of the most precious is that married couples themselves not infrequently feel the desire to communicate to others their experience. It is thus fit into the broader framework the vocation of the laity a new and remarkable form of the apostolate of like by like this: married couples themselves who have become apostles and guides to other married couples. This is certainly one of the many forms of apostolate, one that now seem more appropriate.
Physicians and Nurses
27. We in the highest esteem those doctors and medical personnel to whom the exercise of their profession, more than any human interest, care about the higher requirements of their Christian vocation. So persevere in promoting solutions at every opportunity, inspired by faith and upright reason, and endeavored to arouse the belief in and respect their environment and should consider as their professional duty to purchase all of the necessary knowledge in this sensitive area, in order to give married couples who consult them wise counsel and healthy guidelines, they rightly expect from them.
Priests
28. Beloved priest sons, by vocation you are the counselors and spiritual guides of individual persons and families, we now turn to you with confidence. Your first task - especially for those who teach moral theology - is to spell out clearly the teaching the church on marriage. Be the first to write, in the exercise of your ministry, the example of that sincere obedience, internal and external to the Magisterium of the Church. Such a treat, as you know well, obliges not only for the reasons given, but rather because the lumen of the Holy Spirit, which are particularly the pastors of the church to illustrate the truth. You also know that it is of utmost importance, for peace of consciences and for the unity of Christian people who, in moral as in dogmatic theology all should obey the magisterium of the church and speak the same language. So with all our heart we renew to you the heartfelt plea of \u200b\u200bthe great apostle Paul: "I beseech you, brethren, by the name of our Lord Jesus Christ, that all of you the same feeling, there are no divisions among you, but be united in the same spirit and the same thought. "
29. omit nothing from the saving teaching of Christ constitutes an eminent form of charity for souls. But this must always be accompanied by patience and goodness of which the Redeemer himself gave an example in dealing with men. come not to condemn but to save, He was indeed intransigent with evil, but patient and merciful to sinners. In their difficulties, the couple find themselves always in word and in the heart of the priest's voice and the echo of love of the Redeemer. Speak with full confidence, beloved sons, convinced that the Holy Spirit of God, and assists the magisterium in proposing doctrine, illumines internally the hearts of the faithful and invites their assent. Teach married couples the necessary way of prayer, and prepare them to have recourse often and with great faith in the sacraments of the Eucharist and penance, and why should they be discouraged because of their weakness.
the bishops
30. Dear and venerable brothers in the episcopate, with whom we share a closer concern for the spiritual welfare of the people of God, you deserve our reverent and affectionate thoughts at the end of this encyclical. To all we extend a pressing invitation. At the head of your priests, co-workers of the sacred ministry, and your faithful, work ardently and incessantly for the safeguarding and the holiness of marriage, because it may always be lived in all her human and Christian fullness. Consider this mission as one of your most urgent responsibilities at the present time. It involves, as you know, concerted pastoral action in all fields of human activity, economic, cultural and social fact, only a simultaneous improvement in these various fields will be rendered not only tolerable, but easier and more joyful life of the parents and children within families, more fraternal and peaceful coexistence in human society, in strict fidelity to God's plan for the world.
APPEAL
31. Venerable brothers, beloved sons, and all men of good will, great is the work of education, progress and love for what you call it, based on the firmest doctrine of the church, which is the successor of Peter, with his brother bishops, Catholic depositary and interpreter. Great work indeed, we have the intimate conviction, for the world as the church, because the man can not find true happiness, to which it aspires with all his being, if not in compliance with the laws written by God in nature and that he must observe with intelligence and love. We call this work, how about you all, and especially the married couple, an abundance of grace of God most holy and most merciful, as a pledge of which we give our apostolic blessing.
Given at Rome at St. Peter's, on the feast of St. James the Apostle, 25 July of 1968, the sixth of our pontificate.
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