Due to a recent and surprising conversation with a fellow
Catholic I will be starting a series of the best articles on the subject of “the
intrinsic evil of contraception.” I open
the series with a look at the Catholic teaching tradition on contraception.
Note that a great many Canadian Catholics (Americans too!) including clergy seem to have inherited a flawed understanding of the Magisterial teaching on contraception, claiming that there is little if any record of opposition to contraception in the Church Fathers or throughout Church history, right up until Pope Pius XI in 1930. Perhaps this defect is related in large measure to the resistance by Canadian Bishops to the papal encyclical Humanae Vitae, issued in 1968 by Pope Paul VI. It would only be reasonable to conclude that the ongoing dissent of the Catholic Bishops of Canada has muddied the waters ever since, to the serious detriment of Canada’s moral standards.
Note that a great many Canadian Catholics (Americans too!) including clergy seem to have inherited a flawed understanding of the Magisterial teaching on contraception, claiming that there is little if any record of opposition to contraception in the Church Fathers or throughout Church history, right up until Pope Pius XI in 1930. Perhaps this defect is related in large measure to the resistance by Canadian Bishops to the papal encyclical Humanae Vitae, issued in 1968 by Pope Paul VI. It would only be reasonable to conclude that the ongoing dissent of the Catholic Bishops of Canada has muddied the waters ever since, to the serious detriment of Canada’s moral standards.
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by Fr. John A. Hardon,
S.J.
There are pressing reasons why a Catholic should know the
history of the Church’s doctrine on contraception. In Humanae Vitae, Pope Paul appeals to the “landmarks in the human
Christian vision of marriage,” and to the “teaching of the Church on the
regulation of birth,” for declaring that artificial contraception is forbidden
by divine law. To see some of these landmarks and the unbroken teaching of the
Church is more than ever necessary today, when the papal pronouncement is
called into question.
The authority behind the pronouncement is nothing less than
Christ’s indwelling Spirit which He promised His Church “to teach you all
truth.” What Humanae Vitae proposed
has always been held in the Church of God.
The centuries-old teaching is irrelevant to those who are
not Catholic and for whom there is no guarantee of certitude in the moral
order. But Catholics believe this assurance is part of their faith and that a
sound criterion of certitude is the unbroken tradition of the teaching Church.
Among the criticisms of the pope, the most facile is to
charge him with being behind the times. Contraception is supposed to be a new
phenomenon and therefore calls for a new morality. But historians of
contraception show beyond doubt that the practice was widespread and
deep-seated as far back as 1000 B.C. and reached its heyday in the Roman Empire
during the first three centuries of the Christian era.
In fact, the most extensive treatise on contraception until
modern times was written in the early second century. Soranos of Ephesus
(98-138 A.D.) wrote on every phase of the subject. His monumental study On the Use of Abortifacients and of Measures
to Prevent Contraception was not only remarkably scientific but
contained ideas and methods that are still valid today.
Soranos regularly associated contraception with abortion,
and thus reflected the general practice even today. Abortion was resorted to
when contraception failed. In the passages that follow, the two practices are
also commonly condemned together. Christians since the first century have been
tempted to follow the example of their pagan contemporaries: limit one’s
offspring by avoiding conception, and when this fails destroy the unborn fetus
in the womb.
There have been several hundred witnesses to the Church’s
attitude toward contraception, reaching back the earliest times. The sources
given here were not taken at random but chosen on the basis of certain
qualifications, namely, 1) patristic writers, 2) catechetical documents, 3)
ecclesiastical legislation, 4) members of the hierarchy, and 5) statements of
the Holy See.
In order better to appreciate Catholic teaching on the
subject, it would help to read the standard book on the Medical History of Contraception by
Norman E. Himes, New York, 1963. Through five hundred pages and an exhaustive
bibliography, the author traces the parallel in medical history to the Church’s
unbroken tradition in religious history.
From the dawn of Christianity, those who wanted to follow
the ethical principles of Christ were in constant conflict with the ethos of a
culture that has always been contraceptive. In fact, this is what distinguished
the Christians from their contemporaries, an unwillingness either to destroy
unborn life by abortion or deliberately interfere with the life process by
contraception.
Himes’ thesis is that “contraception . . . is a social
practice of much greater antiquity, greater cultural and geographical
universality than commonly supposed even by medical and social historians” (p.
xxxiv). Medical papyri describing contraceptive methods are extant from 2700
B.C. in China and from 1850 B.C in Egypt.
The Didache
As might be expected, Christians were faced from the beginning
with the option of following the more difficult teaching of the Church or of
conforming to their pagan environment.
While explicit and verbatim condemnation of contraception
seems to have come toward the end of the second century, a passage in a first
century document, the Didache or Teaching of the Twelve Apostles (dated
about 94 A.D.) has been interpreted as the first reaction of the Church to the
prevalent non-Christian custom of destroying unwanted human life or preventing
it by physical or magical means.
Aristotle is a prominent witness to the common Greek and
Roman attitude toward contraception. Writing in the Historia Animalium, he explains that “Since conception is prevented
if the parts be smooth, some anoint that part of the womb on which the seed
falls with oil of cedar, or with ointment of lead or frankincense, commingled
with olive oil” (Historia Animalium,
III, 3, 583a).
As stated in the Didache,
the Christian is reminded that there are two Ways, one of Life and one of
Death, “and there is a great difference between the two Ways.”
For a Christian the first commandment is to love God with
one’s whole heart and soul. It is in the second commandment, loving one’s
neighbor, that the believer is told to respect human life, whether physically as
already existing or sexually as in potentiality.
The operative words, to be quoted in context are: “Thou
shalt not use magic (ou mageuseis);
thou shalt not use drugs (ou pharmakeusis).”
It is reasonable to conclude that the double prohibition refers to contraception
and abortion because these terms (mageia)
and (pharmaka) were understood to
cover the use of magical rites and/or medical potions for both contraception
and abortion. Moreover, the context in the Didache refers to sex activity and the right to life.
The second commandment of the
teaching is this: “Thou shalt not commit murder; thou shalt not commit
adultery.”
Thou shalt not commit sodomy;
thou shalt not commit fornication; thou shalt not steal; thou shalt not use magic: thou shalt not use
drugs; thou shalt not procure abortion, nor commit infanticide (Didache, II, 1-2).
Among other early condemnations of birth prevention are the
first century Letter Of Barnabas (X,
8) which denounces the practice of having intercourse while making conception
impossible; and the mid-second century Apology of
St. Justin the martyr who describes the marital problems of a young Christian
convert. Her husband tried to satisfy his sex urge by copulating with her
“against the law of nature and against what is right.” Her family prevailed on
her to remain with the man for a while, but finally she could not tolerate his
morals and left him. Justin praises her conduct in refusing to participate in
the man’s “impious conduct” (Apologia II,
1).
Clement of Alexandria
Clement of Alexandria (150-215), teacher of Origin, was head
of the Catechetical School at Alexandria. The Paidagogos from which the present selection is chosen, holds
the central place in Clement’s teaching as a catechist.
This treatise represents the pattern of Christian education
in the East and North Africa from sub-apostolic times.
It also reflects a very balanced attitude toward marriage. On the one hand, Clement defends marriage and marital intercourse as good and holy. Thus he says that “Love tends toward sexual relations by its very nature,” and “Sometimes nature denies them the opportunity to perform the marriage act so that it may be all the more desirable because it is delayed” (II, 9).
It also reflects a very balanced attitude toward marriage. On the one hand, Clement defends marriage and marital intercourse as good and holy. Thus he says that “Love tends toward sexual relations by its very nature,” and “Sometimes nature denies them the opportunity to perform the marriage act so that it may be all the more desirable because it is delayed” (II, 9).
On the other hand, he was adamant on the right use of
conjugal relations. Marriage was given to husband and wife to foster their
mutual love. But let it be true love and not spurious counterpart. “If immoral
pleasure mars the chastity of the marriage bed, desire becomes insipid and love
grows old before the body does. The hearts of lovers have wings; affection can
be stifled by a change of heart” (Ibid.)
It is in this context that the following stricture of contraception was made.
Marriage in itself merits esteem
and the highest approval, for the Lord wished men to “be fruitful and
multiply.” He did not tell them, however, to act like libertines, nor did He
intend them to surrender themselves to pleasure as though born only to indulge
in sexual relations. Let the Educator (Christ) put us to shame with the word
Exechiel: “Put away your fornications.” Why, even unreasoning beasts know
enough not to mate at certain times. To indulge in intercourse without
intending children is to outrage nature, whom should take as our instructor (Paedagogues, 2, 10; 95, 3, GCS, 12,
214).
Origen
Another early and explicit condemnation of contraception was
made by Origen (185-254) in a work that is sometimes attributed to Hippolytus
(170-236), a long treatise Against
The Heresies. Its purpose was to refute those who claimed to be Christians
but perverted the teaching of Christ to suit their own preconceived notions.
The words are directed at women who call themselves believers but actually
conform to the pagan unbelief around them. Soranos had recommended “it is safer
to prevent conception than to kill the fetus” (H. Luneburg, Die Gynakologie Des Soranus Von Ephesus,
Munchen: Lehmann, 1894, pp. 43-44).
There are some women of rank and great wealth, so-called
believers, who began taking drugs to make themselves sterile; and then they
bound themselves tightly to procure an abortion because they do not want to
have a child born of a slave father or of a man of lower station (Contra Haereses, 9; PG 16c, 3387-8).
St. Epiphanius
St. Epiphanius (315-403) was Bishop of Salamis. Of his
writings, the most important was his Panarion,
commonly known as the “Refutation Of All
Heresies.”
The special merit of this work is that it described and
refuted every heresy known to the author from the beginning of the Church.
In the present passage, Epiphanius recognized the liceity of
pleasure in marital intercourse. But he denounced the search for unbridle
satisfaction whereby conception is deliberately avoided.
Significantly Epiphanius included the practice of
contraception among immoral actions that spring from erroneous belief, in this
case the mistaken notion that conjugal relations may be indulged without
reference to their natural purpose.
There are those who when they
have intercourse deliberately prevent having children. They indulge in pleasure
not for the sake of offspring but to satisfy their passion. To such an extent
has the devil deceived these wretched people that they betray the work of God
by perverting it to their own deceits. Moreover, they are so willing to satisfy
their carnal desires as to pollute each other with impure seed, by which
offspring is not conceived but by their own will evil desires are satisfied.
Moreover, if a man should by mistake deposit some of his emitted seed and his
wife becomes pregnant, listen to what further crime they descend. They remove
the unformed fetus from the womb anytime they please and actually grind the
aborted child (Infantem) with mortar
and pestle. Then to avoid the nausea they use pepper and other spices or
ointments (Adversus Haereses Panarium,
PG 41, 339).
St. Jerome
Jerome’s letter to Eustochium, quoted below, contains a
typical patristic condemnation of contraception. It is associated with the
defection from the Church of those women who find the Church’s position on
chastity too demanding.
First he cites those who have intercourse out of wedlock,
but make sure they do not become pregnant by taking appropriate drugs to
prevent conception. Others become pregnant and then commit abortion to avoid
exposure of their guilt.
Most pertinent is Jerome’s quoting such women as saying they
see nothing particularly wrong about fornication, or contraception or even
abortion. Their conscience approves what they are doing; so how can these be
sins?
The final reference to food and drink points up the fact that these women are critical of those who practice mortification. Consistent with their attitude on sex, they argue that all of this is God’s gift—so why not use it?
The final reference to food and drink points up the fact that these women are critical of those who practice mortification. Consistent with their attitude on sex, they argue that all of this is God’s gift—so why not use it?
It becomes wearisome to tell how
many virgins fall daily; what important personages Mother Church loses from her
bosom; ever how many stars the proud enemy sets his throne; how many rocks the
serpent makes hollow and then enters through their openings. You may see many
who were widowed before they were wed, shielding a guilty conscience by a lying
garb. Did not a swelling womb or the crying of their infant children betray
them, they would go about with head erect and on skipping feet.
But others drink potions to
ensure sterility and are guilty of murdering a human being not yet conceived.
Some when they learn they are with child through sin, practice abortion by the
use of drugs. Frequently they die themselves and are brought before the rulers
of the lower world guilty of three crimes: suicide, adultery against Christ,
and murder of an unborn child. These are the women who are accustomed to say:
“All things are clean to the clean. The approval of my conscience is enough for
me. A pure heart is what God desires. Why should I abstain from foods which God
created to be used?” And whenever they wish to appear bright and festive, and
have drowned themselves in wine, they say—adding sacrilege to drunkenness: “God
forbid that I should abstain from the blood of Christ.” And whenever they see a
woman pale and sad, they call her a poor wretch, a nun, and a Manichean: and
with reason, for according to their belief fasting is heresy (Letter 22, To Eustochium 13).
St. John Chrysostom
St. John Chrysostom (344-407) denounced contraception as
basically evil because it is a sin against human nature.
His witness should be seen within the larger framework of his teaching on marriage and the love that should obtain between husband and wife. A wife, he said, is “the source and occasion of all joy.” A husband ought to love his wife even to being willing to give his life for her. Commenting on St. Paul, he exclaimed, “You see how zealously he unites flesh to flesh and spirit to spirit. Where are the heretics? If marriage was something to be abominated, he (Paul) would not speak of spouses, nor exhort people to marry by saying, ‘A man shall leave father and mother.’ Nor would he have added, ‘I speak in Christ and the Church’” (Homily on Ephesians 5).
His witness should be seen within the larger framework of his teaching on marriage and the love that should obtain between husband and wife. A wife, he said, is “the source and occasion of all joy.” A husband ought to love his wife even to being willing to give his life for her. Commenting on St. Paul, he exclaimed, “You see how zealously he unites flesh to flesh and spirit to spirit. Where are the heretics? If marriage was something to be abominated, he (Paul) would not speak of spouses, nor exhort people to marry by saying, ‘A man shall leave father and mother.’ Nor would he have added, ‘I speak in Christ and the Church’” (Homily on Ephesians 5).
The present citation comes in a homily on Matthew in which
Chrysostom is depicting the man of greed and showing to what lengths avarice
will drive people in their disregard for everything, even human life—whether
born or not yet conceived.
What of the covetous man? Is he
not like this? For who will ever be able to bind him? Are there not fears and
daily threats, and admonitions and counsels? All these bonds he burst asunder…
The covetous man is more fierce
even than this, assailing all like hell, swallowing everything up, and going
around as a common enemy of the human race. Why, if he could he would have no
one else exist, so that he might possess all things.
He does not stop at this. While
longing that all men should be destroyed, he longs also to mar the substance of
the earth, and to see it all become gold …
To convince you that we have not
finished describing his madness … let us ask him if he is not forever framing
to himself such fancies as show him ranging in mind among all kinds of people
with the idea (if necessary) to put them out of the way. This includes his
friends and relatives and even his parents.
You do not have to ask them if
they harbor such feelings. We all know that people who suffer from this disease
are tired of their father’s old age. Moreover, what everyone else considers
sweet and desirable, namely to have children, they consider a heavy and
unwelcome burden. With at least this purpose in view, many have paid money to
be childless. They maimed their nature not only by slaying their children after
birth, but not even agreeing to conceive (to generate the beginning—Phunai Ten Archen) (Homilia In
Matthaeum 28, Pg 57, 357).
St. Augustine
St. Augustine (354-430) is one of the classic authors quoted
to trace the Church’s earliest tradition against the abuse of marital relations.
Yet he is often misunderstood. Basing himself on St. Paul,
Augustine wrote at length on the dignity of virginity. Like Paul, however, he
also knew that for most people marriage was their vocation in life and the
means of reaching their heavenly destiny. The tribute to his mother Monica in
the Confessions is an
eloquent witness to how highly Augustine thought of marriage and conjugal
relations.
In the passage here quoted, Augustine is not talking about
Christians in general, but about those who have trouble with sex control. With
St. Paul he tells them not to evade the responsibilities of marriage. “Better
to marry,” he says, “than to burn with unbridled passion.” By this Augustine
did not mean to universalize, as though marriage was only a remedy for passion.
Then he went on to tell these same people, whose passions
are so strong, not to suppose that even marriage is an infallible means of
self-control. Married people, to, can give in to their passions, no less than
the unmarried—the latter by committing fornication, the former by resorting to
contraception.
It is that weakness, namely,
incontinence, that the Apostle wished to remedy by the divinity of marriage. He
id not say: If he does not have sons, let him marry, but: “If he does not have
self-control, let him marry.” Indeed, the concessions to incontinence in
marriage are compensated for my the procreation of children. Incontinence
surely is a vice, while marriage is not. So, through this good, that evil is
rendered pardonable. Since, therefore, the institution of marriage exists for
the sake of generation, for this reason did our forebears enter into the union
of wedlock and lawfully take to themselves their wives, only because of the
duty to beget children …
Why did the Apostle not say: If
he does not have sons let him marry? Evidently, because in this time of
refraining from embrace it is not necessary to beget children. And why has he
said: “If he cannot control himself, let him marry”? Surely, to prevent
incontinence from constraining him to adultery. If, then, he practices
continence, neither let him marry nor beget children. However, if he does not
control himself, let him enter into lawful wedlock, so that he may not beget
children in disgrace or avoid having offspring by a more degraded form of
intercourse. There are some lawfully wedded couples who resort to this last,
for intercourse, even with one’s lawfully wedded spouse, can take place in an
unlawful and shameful manner, whenever the conception of offspring is avoided.
Onan, the son of Juda, did this very thing, and the Lord slew him on that
account. Therefore, the procreation of children is itself the primary, natural,
legitimate purpose of marriage. Whence it follows that those who marry because
of their inability to remain continent ought not to so temper their vice that
they preclude the good of marriage, which is the procreation of children (De Conjugiis Adulterinis 2, 12; Csel
41, 396).
St. Caesarius of
Arles
One of the most prolific writers on marital morality was
Caesarius, Archbishop of Arles in France (470-542).
Each of the following texts is taken from one of his sermons. They treat of sexual morality in such detail that the passages deserve to be quoted in some detail.
Each of the following texts is taken from one of his sermons. They treat of sexual morality in such detail that the passages deserve to be quoted in some detail.
In the first quotation, Caesarius is speaking of God’s
providence, that women should respect. They should not try to outwit God, as it
were, by tampering with nature either to use superstitious means of overcoming
sterility or any artificial means of avoiding conception.
Note the distinction he makes between magical arts to induce
conception and medical arts to prevent conception.
Significantly, Noonan tries to weaken this extensive testimony of Caesarius of Arles in his exhaustive book on Contraception: A History Of Its Treatment By The Catholic Theologians And Canonists.
Significantly, Noonan tries to weaken this extensive testimony of Caesarius of Arles in his exhaustive book on Contraception: A History Of Its Treatment By The Catholic Theologians And Canonists.
Therefore, those to whom God is
unwilling to give children should not try to have them by means of magical
herbs or signs or evil charms. It is becoming proper for Christians especially
not to seem to fight against the dispensation of Christ by cruel, wicked
boldness. Just as women whom God wants to bear more children should not take
medicines to prevent their conception, so those whom God wished to remain
sterile should desire and seek this gift from God alone. They should always
leave it to divine Providence, asking in their prayers that God in His goodness
may deign to grant what is best for them. Those women whom God wants to bear
children should take care of all that are conceived, or give them to someone
else to rear. As many as they kill after they are already conceived or born,
before the tribunal of the eternal Judge they will be held guilty of so many
murders. If women attempt to kill the children within them by evil medicines,
and themselves die in the act, they become guilty of three crimes on their own:
suicide, spiritual adultery, and murder of the unborn child. Therefore, women
do wrong when they seek to have children by means of evil drugs. They sin still
more grievoulsy when they kill the children who are already conceived or born,
and when by taking impious drugs to prevent conception they condemn in
themselves the nature which God wanted to be fruitful. Let them not doubt that
they have committed as many murders as the number of the children they might
have begotten Sermon 51, 4; Cc
103, 229).
The second passage from Caesarius deals with abortion, but
of a contraceptive kind. Some women took medication to destroy unborn life
already conceived in the womb. Others took drugs by anticipation; they would
not mind becoming pregnant, but provided that the child would not reach
viability.
Does not the Devil clearly
exercise his deceits still further, dearly beloved, when he persuades some
women, after they have had two or three cihldren, to kill either any more or
those already born, by taking an abortion draught? Apparently, such women fear
that if they have more chlren they cannot become rich. For, what else must they
think when they do this, except that God will not be able to feed or direct
those whom He has commanded to be born? Perhaps some are killed who could serve
God better or obey those same parents with a perfect love. Instead, by an
impious, murderous practice women take poisonous draughts to transmit incomplete
life and premature death to their children through their generative organs. By
such an exigency they drink a cup of bereavement with the cruel drug. O sad
persuasion! They maintain that the poison which has been transmitted through
their drinking is unconnected with them. Moreover, they do not realize that
they conceive in sterility the child which they receive in death, because it
was conceived in their flesh. However, if there is not yet found a tiny infant
that could be killed within the womb of its mother, it is no less true that
even the natural power (of generation) within the woman is destroyed. Why
unhappy mother—or, rather, not even the step-mother of a new-born son—why did
you seek, from outside, remedies that would be harmful for eternity? You
possess within you more salutary remedies, if you wish. You do not want to have
a child? Settle a pious agreement with your husband; let him agree to an end of
childbearing in accord with the virtue of chastity. Only the sterility of a
very pious wife is chastity. (Sermon 52,
4; Cc 103, 231).
The following quotation comes back to the same theme, with
stress on the gravity of abortion and contraception. They are equated in moral
guilt.
Again the recommendation to chaste restraint if they find
that they cannot (for a time at least) properly take care of more children. The
abstinence, in context, does not mean permanent abstention, but mutual
agreement for a time, in the spirit of St. Paul’s counsel to the Corinthians.
No women would take potions for
purposes of abortion, because she should not doubt that before the tribunal of
Christ she will have to plead as many cases as the number of those she killed
when already born or still conceived. Is anyone unable to warn that no woman
should accept a potion to prevent conception or to condemn within herself the
nature which God wanted to be fruitful? Indeed, she will be held guilty of as
many murders as the number of those she might have conceived or borne, and
unless suitable penance saves her she will be condemned to eternal death in
hell. If a woman does not want to bear children she should enter upon a pious
agreement with her husband, for only the abstinence of a Christian woman is
chastity (Sermon 1, 12; CC 103, 9).
In this last passage from Caesarius, he reasons with women
who are willing enough to have their slaves or servants have children, but
unwilling to bear offspring of their own.
He returns to the idea that if children are that hard to
rear, then give someone else a chance to adopt them; but do not prevent
conception under any circumstances.
Worth pointing out is a familiar criticism of Roman matrons
even by their pagans contemporaries. They practice contraception or abortion,
but the slaves and the poor bring numerous children into the world.
No woman should take drugs for
purposes of abortion, nor should she kill her children that have been conceived
or are already born. If anyone does this, she should know that before Christ’s
tribunal she will have to plead her case in the presence of those she has killed.
Moreover, women should not take diabolical draughts with the purpose of not
being able to conceive children. A woman who does this ought to realize that
she will be guilty of as many murders as the number of children she might have
born. I would like to know whether a woman of nobility who takes deadly drugs
to prevent conception wants her maids or tenants to do so. Just as every woman
wants slaves born for her so that they may serve her, so that they may serve
her, so she herself should nurse all the children she conceives, or entrust
them to others for rearing. Otherwise, she may refuse to conceive children or,
what is more serious, be willing to kill souls which might have been good
Christians. Now, with what kind of conscience does she desire slaves to be born
of her servants, when she herself refuses to bear children who might become
Christians? (Sermon 44, 2; Cc 103,
196).
Council of Braga
The earliest extant document of formal Church legislation on
the use of contraceptives comes in the sixth century. Its originator in
canonical form was St. Martin, Archbishop of Braga in Spain (520-580). Drawing
on previous episcopal synods of the East and West, he simplified the existing
laws and codified them for the people of Portugal and Spain.
Martin’s condemnation of contraception first occurred in the famous collection Capitula Martini. It was later incorporated in the laws of the Second Council of Braga (June, 572), at which he presided at the head of twelve bishops.
Martin’s condemnation of contraception first occurred in the famous collection Capitula Martini. It was later incorporated in the laws of the Second Council of Braga (June, 572), at which he presided at the head of twelve bishops.
His reference to earlier more severe penalties implies that
ecclesiastical authority had condemned the practice long before the sixth
century.
If any woman has fornicated and has killed the infant who
was born of her; or if she has tried to commit abortion and then slain what she
conceived; or if she contrives to make sure she does not conceive, either in
adultery or in legitimate intercourse—regarding such women the earlier canons
decreed that they should not receive communion event at death. However, we
mercifully judge that both such women and their accomplices in these crimes
shall do penance for ten years. (Second
Council Of Braga, Canon 77; Mansi Ix, 858).
Penitential Books
The Penitential Books were sets of directions for confessors
in the form of prayers, questions to be asked, and exhaustive lists of sins
with the appropriate penance prescribed.
Of Celtic origin, some dating from the time of St. Patrick,
they spread with the Celtic and Anglo-Saxon missions all over Europe.
Quoted here is a familiar prescription that occurs in other
Penitential Books. This one is from the Penitential of Vigila of Alvedia and
dates from the end of the eighth century. It is therefore of Spanish vintage,
and corresponds almost verbally with other provisions in Ireland, England and
elsewhere.
The difference between taking drugs “for the sake of
chastity” and for contraceptive purposes is that in the first case a person
takes drugs in order to stifle the natural rise of passion; in the second case,
the purpose is to avoid having offspring.
He who drinks a potion for the
sake of chastity shall do penance for two years.
He who does this in order not to
have children shall do penance for twelve years (Poenitentiale Vigilanum, num. 79-80; PL 129, 1123ff.).
The Decretals of
Burchard
Compiled by Burchard, Bishop of Worms in Germany (965-1025),
this collection of canon law called the Decreta
exercised great influence for centuries in the history of the Church.
Several features of the following legislation are
significant. The penalty is less severe than it had been, i.e., ten years of
penance instead of pardon only at death; abortion and contraception are equally
reprehended; and a distinction is made in the culpability (always grave) of a
woman who aborts or interferes with conception because she is poor, and a woman
who does the same to avoid the humiliation of having a child out of wedlock.
Have you done what some women are
accustomed to doing when they fornicate and wish to kill their offspring; they
act with their poisons (Maleficia) and
their herbs to kill or cut out the embryo, or, if they have not yet conceived
they contrive not to conceive? If you have done so, or consented to this, or
taught it, you must do penance for ten years on legal ferial days. Legislation
in former days excommunicated such persons from the Church till the end of
their lives. As often as a woman prevented conception, she was guilty of that
many homicides. It makes a great deal of difference, however, whether the woman
in question is a pauper who acted the way she did for lack of means to nourish
(her offspring) or whether she did so to conceal the crime of her fornication (Decreta, num. 19; PL 140, 972).
The Decretals of
Gregory IX
Pope Gregory IX (1148-1241) was a personal friend of St.
Francis of Assisi. He ordered St. Raymond of Penafort to collect all the papal
decrees published until that time and edit them in systematic form.
Published in 1234 by order of the pope, the decretals are a
summary of the Church’s legislation in the lifetime of Thomas Aquinas. Like the Summa Theologica they synthesize
the Church’s whole past tradition.
Two things are noteworthy about the decree quoted: 1) it
summarily and simply identifies as contraception whatever is taken to prevent
generation or conception or birth; 2) it distinguishes between taking a drug
out of lust (instead of abstaining from intercourse) and giving a drug from
hostile motives; and 3) it calls all of these actions homicidal, in the
technical sense of destroying life at any state of the vital process.
If anyone, to satisfy his lust or
in meditated hatred, does something to a man or woman or gives them something
to drink so that he cannot generate or she conceive, or the offspring be
born—let him be held a homicide (Decretals,
Book V, 12, 5).
A significant principle was also enunciated under Gregory IX
on the validity of marriage. Already in the thirteenth century, a marriage was
null and void if the couple had agreed (or even if one partner insisted) to
marry but avoid having children. It was presumed they would have intercourse,
but contraceptively.
If conditions are set against the
substance of marriage—for example, if one says to the other, “I contract with
you if you avoid offspring” – the matrimonial contract, as much as it is
favored, lacks effect (Ibid., IV, 5,
7).
St. Thomas Aquinas
The teaching of Thomas Aquinas (1225-1274) occurs in several
of his writings. In the passage here quoted, he is commenting on the Sentences of Peter Lombard
(1100-1160), Bishop of Paris, whose chief work was approved by the IV Lateran
Council in 1215 and became the standard textbook of Catholic theology during
the Middle Ages.
Aquinas clearly distinguishes between legitimate pleasure in
intercourse and the indulgences of passion when offspring is deliberately
excluded.
He explicitly says that contraception is against the
generative life-process and therefore against nature. His comparison between
contraception and abortion is clear, as also his insistence that what makes
contraception wrong is the means deliberately used to frustrate the purpose of
nature.
St. Thomas’ teaching synthesizes the whole patristic period,
according to which the use of contraceptive methods is a grave sin.
“Those who use poisonous drugs (Venena) for sterility are not spouses
but fornicators” (Peter Lombard). Although this sin is grave and to be
classified as a crime and against nature; for even animals desire to conceive (Expectant Fetus); yet it is less than
murder because conception could have been prevented in some other way …
“(Conjugal relations) are not to
be changed to a use contrary to nature.” Marital relations are contrary to
nature when either the right receptable or the proper position required by
nature is avoided. In the first case it is always a mortal sin because no
offspring can result, so that the purpose of nature is completely frustrated (Unde Totaliter Intentio Naturae Frustratur).
But in the second case it is not always a mortal sin, as some say, though it
can be the sign of a passion which is mortal; at times the latter can occur
without sin, as when one’s bodily condition does not permit any other method.
In general, this practice is more serious the more it departs from the natural
way (In Libros Sententiarum, IV, 31,
2, 3).
Sixtus V
In the late sixteenth century, Sixtus V (1521-1590) passed a
series of laws to curb the immorality of his day.
Among these laws was one that simultaneously covered abortion and contraception.
Among these laws was one that simultaneously covered abortion and contraception.
There is nothing new about the legislation, except the added
solemnity of its being passed by direct order of the pope. Abortion and
contraception are equally called crimes.
Who does not abhor the lustful
cruelty or cruel lust of impious men, a lust which goes so far that they procure
poisons to extinguish and destroy the conceived fetus within the womb, even
attempting by a wicked crime to destroy their own offspring before it lives,
or, if it lives, to kill it before it is born?
Who, finally, would not condemn
with the most severe punishments the crimes of those who by poisons, potions
and evil drugs induce sterility in women, so that they might not conceive or,
be means of evil-working medication, that they might not give birth? (Bull Effranatum, Oct. 27, 1588; Bullarium Romanum, V, 1).
Pius IX
During the pontificate of Pius IX (1792-1878), at least five
decisions were made by the Holy See with regard to contraception in one or
another form.
The following was made by the Holy Office and approved by
the pope. It touches on one type of contraception, but in doing so clarifies
two important elements: that Onanism is against the natural law, and that
confessors have a duty to inquire about this practice if they have a good
reason to suppose that it is being done.
The question is asked what
theological note the following three propositions deserve:
1.
It is permissible for spouses to use marriage
the way Onan did, if their motives are worthy.
2.
It is probably that such use of marriage is not
forbidden by the natural law.
3.
It is never proper to ask married people of
either sex about this matter, even though it is prudently feared that the
spouses, whether the wife or the husband abuse matrimony.
The officials of the Holy Office
ordered the following to be stated:
1.
The first proposition is scandalous, erroneous,
and contrary to the natural right of matrimony.
2.
The second proposition is scandalous, erroneous,
and elsewhere implicitly condemned by Innocent XI: “Voluptuousness is not
prohibited by the law of nature. Therefore if God had not forbidden it, it
would be good, and sometimes obligatory under pain of mortal sin” (March 4,
1679).
3.
The third proposition, as it stands, is false,
very lax, and dangerous in practice (Decisiones
S. Sedis De Usu Et Abusu Matrimonii, Rome, 1944, pp. 19-20; May 21, 1851).
Pius XI
The teaching of Pius XI is common knowledge. In the
Encyclical Casti Connubii, he
expressed in detail the perennial teaching of the Church on the sanctity of
marriage which precludes deliberate interference with the life process.
The value of this papal declaration is manifold. It appeals
to the constant teaching of the Church in its long history. It declares that
contraception or sterilization is against a law of nature and therefore
intrinsically evil. It is stated in such solemn terms that many have considered
it (of and by itself) an exercise of the fullness of the magisterium. Its
provisions have been imbedded in the sources to which II Vatican Council refers
in the Constitution On The Church In
The Modern World, II, 50). Finally Pope Paul VI bases his teaching in Humanae Vitae on the Church’s
tradition over the centuries, with special emphasis as enunciated by Pius XI in Casti Connubii.
Turning now, Venerable Brethren,
to treat in detail the vices which are contrary to each of the blessings of
matrimony, we must begin with the consideration of offspring, which many
nowadays have the effrontery to call a troublesome burden of wedlock—a burden
which they urge married folk carefully to avoid, not by means of a virtuous
continence (which is permissible even in marriage with the consent of both
parties) but by vitiating the act of nature. This criminal abuse is claimed as
a right by some on the ground that they cannot endure children, but want to
satisfy their carnal desire without incurring any responsibility. Others plead
that they can neither observe continence, nor, for personal reasons or for
reasons affecting the mother, or on account of economic difficulties, can they
consent to have children.
But no reason whatever, even the
gravest, can make what is intrinsically against the nature become conformable
with nature and morally good. The conjugal act is of its very nature designed
for the procreation of offspring; and therefore those who in performing it
deliberately deprive it of its natural power and efficacy, act against nature
and do something which is shameful and intrinsically immoral.
We cannot wonder, then, if we
find evidence in the Sacred Scriptures that the Divine Majesty detests this
unspeakable crime with the deepest hatred and has sometimes punished it with
death, as St. Augustine observes: “Sexual intercourse even with a lawful wife
is unlawful and shameful if the conception of offspring is prevented. This is
what Onan, the son of Juda, did, and on that account God put him to death.”
Wherefore, since there are some
who, openly departing from the Christian teaching which has been handed down
uninterruptedly from the beginning, have in recent times thought fit solemnly
to preach another doctrine concerning this practice, the Catholic Church, to
whom God has committed the task of teaching and preserving morals and right
conduct in their integrity, standing erect amidst this moral devastation,
raises Her voice in sign of Her divine mission to keep the chastity of the
marriage contract unsullied by this ugly stain, and through our mouth proclaims
anew: that any use of matrimony whatsoever in the exercise of which the act is
deprived, by human interference, of its natural power to procreate life, is an
offence against the law of God and of nature, and that those who commit it are
guilty of a grave sin (Casti Connubii,
II DEC. 31, 1930).
The foregoing statement of Pius XI rests the Church’s case
against contraception finally not on any argument from pure reason, nor on any
merely philosophical analysis of the purpose of marriage, nor on any mental
construct of the natural law.
Contraception is authoritatively declared to be sinful
because it openly departs “from the Christian teaching which has been handed
down uninterruptedly from the beginning.”
On this basis the more recent statements of Pius XII, John
XXIII and Paul VI are part of the same continuum.
The fact that Humanae
Vitae aroused so much reaction and, in some circles, resistance is
simply a commentary on the present age. For those who accept the full
implications of the Roman Primacy, Pope Paul is teaching what the Church has
believed since the dawn of its history, and on which it has always been
challenged by those who feel threatened in the demands for sacrifice and the cross
which Christ makes of His followers.
John A. Hardon, S.J.
Bellarmine School of Theology
North Aurora, Illinois
Bellarmine School of Theology
North Aurora, Illinois
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