Undergraduate Review

Volume 11 Issue 1 Article 7

1998

Birth Control and the Catholic Church

Justin Allen '01 Illinois Wesleyan University

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Recommended Citation Allen '01, Justin (1998) "Birth Control and the Catholic Church," Undergraduate Review: Vol. 11 : Iss. 1 , Article 7. Available at: https://digitalcommons.iwu.edu/rev/vol11/iss1/7

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~eview Allen '01: Birth Control and the Catholic Church

Birth Control and the Catholic Church

by JUstin Allen

When I chose contraception as the topic of this research paper, I had no idea of the importance or the controversy that surrounds the subject in the Catholic Church. This year marks the 30th anniversary of the release of Pope Paul VI's encyclical Humanae Vitae, which banned contraception excluding the rhythm method. In those thirty years, the issue of contraception has tom the Church apart. On one hand, there is a hierarchy that insists contraception apart from the rhythm method is wrong. It insists that the past Church doctrine is correct - that "It is true because the Catholic Church, instituted by Christ to show men a secure way to eternal life, could not have sowrongly erred during all those centuries ofhistory...."(Ford, quoted in the National Catholic Reporter). The hierarchy insists that contraception blocks the procreative aspect of the marital act, and by doing so thwarts the plan of

Published by Digital Commons @ IWU, 1998 49 1 The UnderUndergraduategraduate Review Review, Vol. 11, Iss. 1 [1998], Art. 7 God regarding sexual relations in marriage. They argue contraception is literally, however, and agree that Onan is pun intrinsically evil; that, in itselfor in its very nature contraception is evil. . his father and his evasion ofthe obligations s In contrast, killing another human being is not considered intrinsically evil. Throughout the Old Testament, there is a prel Only wars and self-defense are allowed, even in light ofthe fifth through marriage: "Be fruitful and multiply," commandment "thou shalt not kill." This shows how serious the issue of New Testament, we find the Hebrew values ( contraception is taken by the Church. reiterated but with one difference - both Pau Most ofthe laity, a large number ofthe clergy, theologians, and gospels promote the idea ofperpetual virginit even a number ofbishops disagree with the papal doctrine. They claim "Now for the matters you wrote about: it is g the church can admit it made a mistake, and should change its outdated (l Cor. 7: I). Writings such as these had profc rules governing contraception. They point to the condemnation ofGalileo Church doctrine regarding the body and contI during the Inquisition as one example ofa mistake made by the Catholic Church during its long history. The dissenters from the papal ban on Environmental Influ contraception claim such mistakes are inevitable, and it is the church's To understand how the doctrine regal duty to learn and grow from them. The dissenters also claim that, overall, be, it is useful to look at the development ofe contraception does not take away the procreative aspect ofthe marital theology and its responses to the environmen act. They argue that, if it is the purpose and goal ofthe couple to have influences on early Church beliefs regarding 1 children, conjugal sex while using contraception is an experience that can first was the influence ofthe secular world­ strengthen the relationship. It can provide a uniting experience that brings Romans were notorious for their liberal sexua the couple closer without severing the procreative purpose ofmarriage. homosexuality, and abortion were all practic~ Inthis paper, I will summarizethe history ofdoctrines regarding norms inspired the early Christians to live am contraception in the church, and comment on the political climates and they used this control to support their WOl surrounding these doctrines. I will then recount the arguments presently They also used this control as a defense again~ made by the Church to defend its position, and finally argue for a repeal Another influence was competition from their ofthe ban on contraception. First, it is important and useful to look at the groups whom scholars have labeled "Gnostic! history ofcontraception in the Church, and how the arguments and The Gnostic Influe doctrines oftoday developed out ofearly Christian views regarding There were many, many early Christi sexuality and the body. ways of interpreting the Gospels and many ha altogether. Most ofthese groups have been l~ Biblical Teachings Regarding Contraception had very different practices, and believed a vc "There is no commandment against contraception in any ofthe spirituality and heaven. Most ofthe Gnostic codes ofthe law." These are the words of John Noonan in his book in common. One such belief is that each clai entitled Catholic Thought on Contraception Throughout the hidden meaning ofthe gospels. Another beli Centuries, widely regarded as the authoritative book on the subject by made of suffering and that suffering is unavo both the Church hierarchy and laity alike. The only reference the Bible discouraged childbearing, because matter is e makes to contraception is in the story ofOnan. Onan is the son of Judah, the evil ofthis world. who commands him to have children with the widow ofhis elder brother, The different Gnostic groups each Er, according to the Law. However, Onan disobeys and practiced coitus sexuality and the body. At one extreme wer interruptus, known as withdrawal, spilling his seed on the ground. God Carpocrates, who shared everything, includi punishes him with death. Taken literally, this can be interpreted as a . other. A similar sect taught that individuals s condemnationofcontraception. Most Biblical scholars do not take thiS encounters a year, with a different partner e https://digitalcommons.iwu.edu/rev/vol11/iss1/750 2 p

~eview Allen '01: Birth Control and the Catholic Church Allen elations in marriage. They argue contraception is literally, however, and agree that Onan is punished for his disobedience to in itselfor in its very nature contraception is evil. . his father and his evasion ofthe obligations set forth by Hebrew law. b.er human being is not considered intrinsically evil. Throughout the Old Testament, there is a premium placed on procreation ense are allowed, even in light ofthe fifth through marriage: "Be fruitful and multiply," says Genesis 1:27. In the halt not kill." This shows how serious the issue of New Testament, we find the Hebrew values ofpropagation and fidelity by the Church. reiterated but with one difference - both Paul and Jesus in the canonical ty, a large number ofthe clergy, theologians, and gospels promote the idea ofperpetual virginity as being pleasingto God. )pS disagree with the papal doctrine. They claim "Now for the matters you wrote about: it is good for a man not to marry" made a mistake, and should change its outdated (1 Cor. 7: l). Writings such as these had profound implications on the ;eption. They point to the condemnation ofGalileo Church doctrine regarding the body and contraception. lS one example ofa mistake made by the Catholic history. The dissenters from the papal ban on Environmental Influences ch mistakes are inevitable, and it is the church's To understand how the doctrine regarding contraception came to from them. The dissenters also claim that, overall, be, it is useful to look at the development ofearly Christian Church take away the procreative aspect of the marital theology and its responses to the environment. There were two major f it is the purpose and goal of the couple to have influences on early Church beliefs regarding the body and sexuality. The while using contraception is an experience that can first was the influence of the secular world-the Roman Empire. The ;hip. It can provide a uniting experience that brings Romans were notorious for their liberal sexual norms. Orgies, mt severing the procreative purpose of marriage. homosexuality, and abortion were all practiced widely. These liberal will summarize the history ofdoctrines regarding norms inspired the early Christians to live a more controlled sexual life, urch, and comment on the political climates and they used this control to support their worship ofthe Son of God. rines. I will then recount the arguments presently They also used this control as a defense against allegations ofimmorality. defend its position, and finally argue for a repeal Another influence was competition from their contemporary Christian )tion. First, it is important and useful to look at the groups whom scholars have labeled "Gnostics." n in the Church, and how the arguments and The Gnostic Influence ~loped out ofearly Christian views regarding There were many, many early Christian groups. All had different ways of interpreting the Gospels and many had different gospels altogether. Most of these groups have been labeled Gnostics. They all reachings Regarding Contraception had very different practices, and believed a variety ofthings about )mmandment against contraception in any ofthe spirituality and heaven. Most ofthe Gnostic groups had a certain beliefs ~se are the words of John Noonan in his book in common. One such belief is that each claimed to know the true, IJght on Contraception Throughout the hidden meaning ofthe gospels. Another beliefis that the universe is rded as the authoritative book on the subject by made ofsuffering and that suffering is unavoidable. Most also chy and laity alike. The only reference the Bible discouraged childbearing, because matter is evil, and children perpetuate 1 is in the story ofOnan. Onan is the son ofJudah, the evil ofthis world. have children with the widow ofhis elder brother, The different Gnostic groups each had different attitudes toward lW. However, Onan disobeys and practiced coitus sexuality and the body. At one extreme were the followers of withdrawal, spilling his seed on the ground. God Carpocrates, who shared everything, including their bodies with each :h. Taken literally, this can be interpreted as a other. A similar sect taught that individuals should have 365 sexual aception. Most Biblical scholars do not take this encounters a year, with a different partner every day (McClory, 16). At

Published by Digital Commons @ IWU, 1998 51 3

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The UndergraduateUndergraduate Review Review, Vol. 11, Iss. 1 [1998], Art. 7 the other end of the spectrum were the ascetic "Gnostic" groups. They Him for the purpose ofpopulating the earth a: renounced the word and the flesh, and strove towards separating their propagation of mankind. Hence, it was penn will, their spirit, from their body as much as possible. There were also also quoted in his Treatises on Marriage ani more moderate groups, like the Valentinians, who encouraged marriage "Marriage, forsooth, is better because bumin only for those enlightened followers ofValentinus. better is it neither to marry nor to bum!" (13) Combined with the extremely liberal Roman view ofsexuality, the particularly important, because they heavily il early Church fathers responded to the Gnostics by proclaiming God gives and writings. In the fourth century, Jerome c human beings absolute moral freedom. This idea ofmoral freedom evil, and went to such extremes as beating hir refuted the Gnostic idea that suffering is necessary in life. They receive thoughts. These early Church fathers set the this freedom at baptism, and it enables them to overcome pain and death. that the primary purpose, or the only purpose They have the moral freedom to choose to live free ofpain and suffering During the early fifth century, St. Augustine, (Pagels, 77). This freedom also includes the freedom to denunciate marriage persist even today, cemented this d< sexuality and remain celibate. Followers can renounce the secular world and thereby deviate from the sexual norms of society. St. Augustine of H This rebuttal left questions for the early Christians to answer. St. Augustine was convet1ed to Chri: What was preferred - celibacy or marriage? Of what nature is sex? that, he was a Manichee. Manicheanism Will What is the purpose of marriage? The early Church fathers looked at the claimed to be the last prophet in a cycle ofpI Gospels and the letters of Paul to decide these questions. They focused Zoroastrianism, Christianity, and Buddhism t on writings such as Matthew 19: 12, in which Jesus praises people who that temporarily rivaled the orthodox Catholi, "made themselves eunuchs for the sake ofthe kingdom ofheaven" and 1 every living thing, including plants and anima Corinthians 7: 1. They also incorporated Stoic arguments into their upon death would return to heaven. They all theology in response to the Romans and liberal Gnostics. These an act of Satan, and that all matter including arguments claimed that sex is a base act, but is necessary to propagate the carcasses, semen, or aborted fetuses of < the species. Passion and desire were to remain unattached to the marital religion separated into two groups: the e1ecti act. lived a severely ascetic lifestyle, to the point grass in fear ofhurtingthe light within it. Li~ Continence and Marriage in the Early Church amount oflight being returned to God. The I Due to these beliefs and interpretations, celibacy was the less strictly, and they provided for the electi preferred and admired way to live during the first few centuries following needed. Augustine was a hearer, and lived v Christ. Those who married did so in order to procreate, and were years. He was never able to control his sex\ expected to stay as continent as possible. In the early second century, St. to control in order to be a member ofthe ele Justin wrote, "We Christians either marry only to produce children or, if Romans under the tutelage of Ambrose, he v we refuse to marry, are completely continent" (McClory, 10). Clement his desires and became a zealous convert to ( ofAlexandria, an influential theologian in the late second century wrote, heavily on Tertullian's writings, he develope "A man who marries for the sake ofbegetting children must practice was incredibly successful and influential thrc continence so that it is not desire he feels for his wife, whom he ought to Augustine attacked the Manichees f, love, and that he may beget children with a chaste and controlled will" and even attacked their use of the rhythm ffil (Chadwick and OuIton, 67). In another writing, he says "To have coition reading the scriptures he taught that sex shot other than to procreate children is to do injury to nature." because that is the way it was done before t In the third century, Tertullian said, "It [marriage] was planned by marriage's merit as being created by God fOI https://digitalcommons.iwu.edu/rev/vol11/iss1/752 4 p F Review Allen '01: Birth Control and the Catholic Church Allen )ectrum were the ascetic "Gnostic" groups. They Him for the purpose ofpopulating the earth and to make provision for the Ild the flesh, and strove towards separating their propagation ofmankind. Hence, it was pennitted.:." (Saint, 11). He is their body as much as possible. There were also also quoted in his Treatises on Marriage and Remarriage as saying, :, like the Valentinians, who encouraged marriage "Marriage, forsooth, is better because burning is worse! How much ned followers ofValentinus. better is it neither to marry nor to bum!" (13). Tertullian's ideas were hthe extremely liberal Roman view ofsexuality, the particularly important, because they heavily influenced Augustine's ideas ~spondedto the Gnostics by proclaiming God gives and writings. In the fourth century, Jerome continued the idea that sex is ~ moral freedom. This idea ofmoral freedom evil, and went to such extremes as beating himself for having lustful ~ that suffering is necessary in life. They receive thoughts. These early Church fathers set the foundatiQn in the Church n, and it enables them to overcome pain and death. that the primary purpose, or the only purpose, of marriage is procreation. reedom to choose to live free of pain and suffering During the early fifth century, St. Augustine, whose ideas regarding :dom also includes the freedom to denunciate marriage persist even today, cemented this doctrine. :elibate. Followers can renounce the secular world >m the sexual nonns of society. St. Augustine of Hippo eft questions for the early Christians to answer. St. Augustine was conver:ted to Christianity at age 29. Before celibacy or marriage? Of what nature is sex? that, he was a Manichee. Manicheanism was founded by Mani, who fmarriage? The early Church fathers looked at the claimed to be the last prophet in a cycle ofprophets. It combined i ofPaul to decide these questions. They focused Zoroastrianism, Christianity, and Buddhism to create a system ofreligion ltthew 19:12, in which Jesus praises people who that temporarily rivaled the orthodox Catholic Church. They believed that uchs for the sake of the kingdom of heaven" and 1 every living thing, including plants and animals, had some light or soul that also incorporated Stoic arguments into their upon death would return to heaven. They also believed that creation was )the Romans and liberal Gnostics. These an act ofSatan, and that all matter including the body was made out of It sex is a base act, but is necessary to propagate the carcasses, semen,or aborted fetuses of demons. They were a Ild desire were to remain unattached to the marital religion separated into two groups: the electi, and the hearers. The electi lived a severely ascetic lifestyle, to the point that they would not walk on grass in fear ofhurting the light within it. Livingthis way maximized the e and Marriage in the Early Church amount of light being returned to God. The hearers were allowed to live eliefs and interpretations, celibacy was the less strictly, and they provided for the electi whatever sustenance they way to live during the first few centuries following needed. Augustine was a hearer, and lived with a concubine for about 10 rried did so in order to procreate, and were years. He was never able to control his sexual desires which he needed ltinent as possible. In the early second century, St. to control in order to be a member ofthe electi. Then, when reading stians either marry only to produce children or, if Romans under the tutelage of Ambrose, he was suddenly able to control completely continent" (McClory, 10). Clement his desires and became a zealous convert to Christianity. While drawing mtial theologian in the late second century wrote, heavily on Tertullian's writings, he developed a system ofthought that >r the sake ofbegetting children must practice was incredibly successful and influential throughout the Church. not desire he feels for his wife, whom he ought to Augustine attacked the Manichees for their hatred ofprocreation eget children with a chaste and controlled will" and even attacked their use of the rhythm method of birth control. After 67). In another writing, he says "To have coition reading the scriptures he taught that sex should be without passion children is to do injury to nature." because that is the way it was done before the fall. He defended lury, Tertulliansaid, "It [marriage] was planned by marriage's merit as being created· by God for the primary aim of

53 Published by Digital Commons @ IWU, 1998 5 F The UndergraduateUndergraduate ReviewReview, Vol. 11, Iss. 1 [1998], Art. 7 procreation. Procreation was also the only reason to initiate sex. sex. Augustine's most famous and influential teaching was the From Augustine to L doctrine oforiginal sin. It taught that everyone born since Adam and Eve In the centuries after Augustine, then; is tainted because ofAdam's sin. The sin is transmitted through semen thought in the area of contraception. For mo during conception; therefore, sexual intercourse is inherently tainted. The Renaissance, contraceptionwas considered Il only way sex is not a sin is ifit is undertaken with the pure purpose of that the entire human was contained within t1: procreating. At the same time Augustine was teaching that man was century, Thomas Aquinas set the stage for a inherently evil, a man named Pelagius was teaching that man is inherently marital intercourse was good, and therefore s perfect. Augustine and one ofPelagius' followers, Julian, had many (Hume, 7). However, he condemned contrac debates. The Church ultimately embraced Augustine's view ofhuman i the natural law. In the fifteenth century, an a nature, branded Pelagians heretics, and excommunicated them. Why i.' Maistre appealed to married Christians by usi: was this the case? proclaim that the marital act was good in and There are two main reasons why Augustine's ideas took hold. prevailing attitudes ofthe time led to widespr The first is political, and the second is personal. At the time ofAugustine, procreative intercourse. Still, there was no ot Christianity was struggling to deal with its newfound success. It had to the ban on contraception from the Church. deal with an influx ofnew converts that brought many oftheir old secular In the sixteenth century, the movetO\l customs with them. Among these was a desire for a system of halted by a resurgence of Augustinian values: government in the Church. The old central doctrine ofpersonal freedom Jansen, who re-instituted the ideas that sex w meant there would be no central governing body. Everyone could govern feel pleasure while doing it. Most ofthe Eng) himself or herself. This was clearly undesirable to the fathers. seventeenth and eighteenth centuries receive­ Augustine offered a new theology in which every human was tainted by schools; thus, his ideas were transported to E: sin and needed outside guidance. Hence, a central governing body - the America. Also in the sixteenth century, Pope Vatican - was supported. As we have already seen, opposition from entitled Effraenatum. This bull placed the s1l groups such as the Pelagians who held on to the old central doctrine were contraception the Catholic Church has ever ir branded heretics and excommunicated. contraception with homicide. Fortunately, th. Augustine's ideas were also attractive in a personal sense. In the not enforce Effraenatum, and the laity did no ancient days, there was more uncertainty about the world than there is they had, then massive persecution likely WOl today. Early Christians struggled with infant death and random disease, The papal unwillingness to change w but without the scientific explanations and technology we have today. the adoption ofAugustinian values by the ne­ Augustine's theology ofmanbeing inherently tainted explained these Catholic moralists were not eager to appear t occurrences. For example, ifmy mother gets pneumonia, then it is my ofthe Fathers ifthe Protestants still held it" fault for being a sinner. Even if! have been as holy as possible, then I establishes the idea that it is possible the proh am still a sinner because I was born. Augustine's theology establishes also influenced by the competition over draw the feeling ofindividual power. When one says, "It's my fault" slbe is example of a Catholic response to a Protesta saying that slbe has some control over a given circumstance: people Council ofTrent (1545-1563), whentheChw would rather feel guilty than feel helpless. (Pagels, 146) much better than sexual marriage. This was When Augustinian ideas were embraced, the view of sex as a sin recent Protestant rejection ofclerical celibac became the official Church doctrine. The only way to justify sex would be for the purpose ofprocreation. This, ofcourse, meant that Ligouri to Casti Cor contraception was highly sinful, as it took away the only reason to have In the eighteenth century, St. Alphon https://digitalcommons.iwu.edu/rev/vol11/iss1/754 6 ~Review Allen '01: Birth Control and the Catholic Church Allen tion was also the only reason to initiate sex. sex. nost famous and influential teaching was the From Augustine to Ligouri .n. It taught that everyone born since Adam and Eve In the centuries after Augustine, there was very little additional <\dam's sin. The sin is transmitted through semen thought in the area ofcontraception. For most ofthe era up to the erefore, sexual intercourse is inherently tainted. The Renaissance, contraception was considered murder since it was believed sin is if it is undertaken with the pure purpose of that the entire human was contained within the semen. In the thirteenth arne time Augustine was teaching that man was century, Thomas Aquinas set the stage for a change when he stated that I named Pelagius was teaching that man is inherently marital intercourse was good, and therefore so was the pleasure in it ld one ofPelagius, followers, Julian, had many (Hume, 7). However, he condemned contraception because it violated ultimately embraced Augustine's view ofhuman the natural law. In the fifteenth century, an academic named Martin de ~ans heretics, and excommunicated them. Why Maistre appealed to married Christians by using Aristotelian reasoning to proclaim that the marital act was good in and ofitself. This and other )main reasons why Augustine's ideas took hold. prevailing attitudes ofthe time led to widespread allowance ofnon­ md the second is personal. At the time ofAugustine, procreative intercourse. Still, there was no official release or loosening of :gling to deal with its newfound success. It had to the ban on contraception from the Church. new converts that brought many oftheir old secular In the sixteenth century, the move toward legitimization was <\mong these was a desire for a system of halted by a resurgence ofAugustinian values. It was led by Cornelius urch. The old central doctrine ofpersonal freedom Jansen, who re-instituted the ideas that sex was evil and one must not no central governing body. Everyone could govern feel pleasure while doing it. Most ofthe English-speaking clergy ofthe lis was clearly undesirable to the fathers. seventeenth and eighteenth centuries received their training at Jansenist ew theology in which every human was tainted by schools; thus, his ideas were transported to England, Ireland and e guidance. Hence, a central governing body - the America. Also in the sixteenth century, Pope Sixtus V issued a bull ted. As we have already seen, opposition from entitled Effraenatum. This bull placed the strongest penalties on using lagians who held on to the old central doctrine were contraception the Catholic Church has ever imposed by equating ~xcommunicated. contraception with homicide. Fortunately, the bishops and the clergy did deas were also attractive in a personal sense. In the not enforce Effraenatum, and the laity did not take the bull seriously. If lS more uncertaihty about the world than there is they had, then massive persecution likely would have followed. IS struggled with infant death and random disease, The papal unwillingness to change was probably influenced by lfic explanations and technology we have today. the adoption ofAugustinian values by the new Protestant churches: "The ofman being inherently tainted explained these Catholic moralists were not eager to appear to abandon a moral doctrine nple, ifmy mother gets pneumonia, then it is my ofthe Fathers ifthe Protestants still held it" (Noonan, 353). Noonan r. Even ifI have been as holy as possible, then I establishes the idea that it is possible the prohibition ofcontraception was lSe I was bom. Augustine's theology establishes also influenced by the competition over drawing the most people. An al power. When one says, "It's my fault" slbe is example of a Catholic response to a Protestant doctrine was made at the me control over a given circumstance: people Council ofTrent (1545-1563), when the Church insisted celibacy was y than feel helpless. (Pagels, 146) much better than sexual marriage. This was probably in reaction to a inian ideas were embraced, the view of sex as a sin recent Protestant rejection ofclerical celibacy (Hume, 8). lurch doctrine. The only way to justify sex would )rocreation. This, ofcourse, meant that ­ Ligouri to Casti Connubii Illy sinful, as it took away the only reason to have In the eighteenth century, St. Alphonsus Ligouri was the major

Published by Digital Commons @ IWU, 1998 55 7 The UndergraduateUndergraduate Review Review, Vol. 11, Iss. 1 [1998], Art. 7 influence on marital morality in the Catholic Church. Ligouri strongly "Since...the conjugal act is destined primarily 1:: upheld the value ofmarriage, and rejected the Augustinian view of ofchildren, those who in exercising it delibera1 sexuality as evil: "He held up the inherent value ofmarital coitus even in power and purpose sin against nature and com situations where procreation was not a desired goal" (McClory, 16). At shameful and intrinsically vicious" (Pius XI, 5 the time, a "don't ask-don't tell" morality developed. The confessors did include one loophole. He stated couplescoulc not ask about it, and the laity did not offer to tell. believed contraception was impossible. In the late eighteenth century, the Church was forced to deal with This loophole led to the approval ofth. declining birth rates all over their domain, particularly in France. France Pope Pius XII, in a speech to midwives, gave 1 had the largest Catholic population in the world, and for a time, the birth legitimacy. He also added, however, that it w; rate was lower than the death rate. When Prussia defeated France in "for less than grave reasons." This approval \; 1871, the Church blamed the loss on contraception. A Swiss cardinal told that marriage is primarily for procreation, an/J a French audience, "You have, by hideous calculation, made tombs interest to note that contraception was denoun. instead of filling cradles with children; therefore you have wanted for was a concern in post-WW I, and the rhythm. soldiers" (Hume, 9). era when population surplus was a concern, p" Another problem the Church had to confront was the growing birth control movement, particularly in America and England. Led by The Second Vatican C Margaret Sanger and Dr. Marie Stopes, the message was that unintended In 1962, the second Vatican council \I pregnancies bring misery to the poor and overpopulation is a common . "complete revision ofthe Code ofCanon Lav; cause of war and famine. World War I was deemed a threat, because It greatest religious event ofthe twentieth centu: elevated the fears ofunderpopulation. Feminism, with contraception as a a huge undertaking consisting ofhundreds ofl:: part of it, was also deemed a threat. from all around the world. For our purposes, ­ The Church responded by directly condemning contraception at the final document "The Church in the ModeL bishop councils, but was not taken seriously until Arthur Vermeersch Spes). In it, the Church altered its view on m came along. Vermeersch was an influential bishop who had the ear of intercourse as "noble and worthy" and specifi. Pope Pius XI. He persuaded many to take the Vatican's directive on was the primary reason for marriage. They e. contraception more seriously. This led to some dioceses requiring their procreating, and said it is the duty ofeach fan: priests to "inquire into the practices ofevery married person coming to children to have. It did not make any decision confession even ifthe priest had no foundation for suspicion" (McClory, however, placing that decision in the hands of 17). This ruling was to be heavily influenced by th. In 1930, two events elicited a strong response from the Church. Control Commission (PBCC). One was the acceptance of contraception by the Anglican Church, which is similarto Catholicism: "This acceptance by the branch ofChristianity The Papal Birth Control C closer than any other in discipline and theology to the Roman Catholic Pope John XXIII, the same pope whc Church was received as a slap in the face by the Catholic hierarchy" up the Papal Birth Control Commission. It w; (McClory, 21). The second was the publishing ofan article in an answer this question that had racked the Chur influential German Catholic magazine that called for revision ofthe ban consisted of a few members. But, as time we on contraception. Pope Pius XI reacted by issuing an encyclical titled include sixty-five members. These members i Casti Connubii which was generally assumed to have been drafted by clergy, theologians, doctors, sociologists, deml Vermeersch. couples. It took a long time for the commissic In this encyclical, contraception is strongly denounced: Early on, the rhythm method was favored. B: https://digitalcommons.iwu.edu/rev/vol11/iss1/756 8 Review Allen '01: Birth Control and the Catholic Church Allen )rality in the Catholic Church. Ligouri strongly "Since...the conjugal act is destined primarily by nature for the begetting mage, and rejected the Augustinian view of ofchildren, those who in exercising it deliberately frustrate its natural leld up the inherent value ofmarital coitus even in power and purpose sin against nature and commit a deed which is ~tion was not a desired goal" (McClory, 16). At shameful and intrinsically vicious" (Pius XI, 53). He did, however, lon't tell" morality developed. The confessors did include one loophole. He stated couplescould have sex even when they ~ laity did not offer to tell. believed contraception was impossible. lteenth century, the Church was forced to deal with This loophole led to the approval ofthe rhythm method in 1951. over their domain, particularly in France. France Pope Pius XII, in a speech to midwives, gave the rhythm method ; population in the world, and for a time, the birth legitimacy. He also added, however, that it was not to be used regularly ~ death rate. When Prussia defeated France in "for less than grave reasons." This approval was given on the grounds ed the loss on contraception. A Swiss cardinal told that marriage is primarily for procreation, an Augustinian idea. It is o~ IU have, by hideous calculation, made tombs interest to note that contraception was denounced when underpopulatIon :s with children; therefore you have wanted for was a concern in post-WW I, and the rhythm method was approved in an era when population surplus was a concern, post-WW II. m the Church had to confront was the growing t, particularly in America and England. Led by The Second Vatican Council lr. Marie Stopes, the message was that unintended In 1962, the second Vatican council was convened for a ry to the poor and overpopulation is a common "complete revision ofthe Code of Canon Law." Described as "Th~ Ie. World War I was deemed a threat, because it greatest religious event ofthe twentieth century" (Broderick, 59~), It was derpopulation. Feminism, with contraception as a a huge undertaking consisting ofhundreds ofbishops and theologIans med a threat. from all around the world. For our purposes, we will focus on one part of :ponded by directly condemning contraception at the final docUlllent "The Church in the Modem World" (Gaudem et s not taken seriously until Arthur Vermeersch Spes). In it, the Church altered its view on marriage. It described . ch was an influential bishop who had the ear of intercourse as "noble and worthy" and specifically did not say procreatIOn Jaded many to take the Vatican's directive on was the primary reason for marriage. They emphasized love and lously. This led to some dioceses requiring their procreating, and said it is the duty ofeach family to decide how. many he practices ofevery married person coming to children to have. It did not make any decision about contraceptIon, riest had no foundation for suspicion" (McClory, however, placing that decision in the hands ofa future Vatican ruling.. This ruling was to be heavily influenced by the findings ofthe Papal BIrth lents elicited a strong response from the Church. Control Commission (PBCC). ~ of contraception by the Anglican Church, which 1: "This acceptance by the branch ofChristianity The Papal Birth Control Commission discipline and theology to the Roman Catholic Pope John XXIII, the same pope who called Vatican II, also set ;a slap in the face by the Catholic hierarchy" up the Papal Birth Control Commission. It was put in place in 1961 to. :ond was the publishing ofan article in an answer this question that had racked the Church for so long. At first, It lolic magazine that called for revision ofthe ban consisted of a few members. But, as time went on, it gradually grew to Pius XI reacted by issuing an encyclical titled include sixty-five members. These members included bishops, ca~dinals, vas generally assumed to have been drafted by clergy, theologians, doctors, sociologists, demographers, and m~e~ couples. It took a long time for the commission to make up theIr mI~d~. 11, contraception is strongly denounced: Early on, the rhythm method was favored. By the end ofthe comnusslOn,

Published by Digital Commons @ IWU, 1998 57 9 The Undergraduate Review Undergraduate Review, Vol. 11, Iss. 1 [1998], Art. 7 however, the sentiment changed after hearing years of evidence and completely ignored the findings ofthe PBCC, testimony. John Noonan testified "that the prohibition had evolved for extolled the virtues ofthe rhythm method, clai two millennia in response to social forces and the personal make-up of marital act must remain open to the transmiss: certain church fathers" (Hume, 15). Dr. Albert Gorres, a physician and contraception would open a path to new and /;;; psychologist, argued that the teachings ofthe Church have come out ofa declared a man would "ho14 his wife in lesser history "scarred by Manicheism, patriarchalism, sexism, and blatantly were used. All these claims were based on t1: erroneous assumptions about human biology" (McClory, 100). He then know, the pastors ofthe Church enjoy a specii': brought up actions sanctioned by the Catholic Church throughout history, teaching the truth. And this, rather than the a: which are now viewed as blatantly non-Christian: witch trials, tortures, why you are bound to such obedience" (Hur. burning ofheretics, slavery, and castration ofchoir boys, all with papal At first, the public outcry was immer: approval. He also claimed that the Church suffers from a "celibate surprise and disbelief. Almost everyone was psychosis", which is "a state ofmind arising out ofthe psychic situation the Pope would disregard the PBCC compleh ofthe cleric, one that keeps him from viewing marriage and sexuality refute the arguments presented; he merely ba with an unprejudiced and comprehensive eye." authority. Finally, a couple named Pat and Patty Crowley gave their testimony. They had interviewed more than 3,000 Catholics from around Today the world. Their findings chronicled the pain the doctrine on Eventually, the controversy died dow contraception has caused, specifically problems with the rhythm method. Church had hoped. The situation has reverte. These couples declared the rhythm method was ineffective. They tell" mentality that prevailed in the eighteentb claimed it damaged the spontaneity, love and spirituality ofthe marriage. Church has suffered immeasurably. Ever sin· After listening to years ofthis testimony and hearing from both shown a steady trend. In 1970, 66 % of Cat~ sides of the issue, the commission voted. The count was 61 to 4 to control condemned by the Church. In 1980, ~ change the doctrine. The commission sent a paper to the Vatican in an childbearing age were using forbidden contra attempt to convince the Pope. They claimed that one could reconcile adult Catholics favored birth control, and 800/. tradition with contraception, because the tradition developed out of disagree with the Pope on the contraception : political climates and individual personalities. They argued that, in a Catholic. In a 1991 poll, 87% ofCatholics be: chaste, permanent relationship between those who ultimately want to make their own choice regarding birth contro: procreate, every act need not be procreative. Catholics disagreed with the statement, "Usin Against the PBCC agreement, the four dissenting voters also control is wrong" (McClory, 148). These nun sent a paper to the Vatican. They argued that the tradition of the Church and a general mistrust ofthe Catholic Churd: has to be right because the faithful could not trust the Church if it were Christians do not believe the official Church c wrong. They actually acknowledged they could not prove contraception hearts and minds. The Church has lost poWf is intrinsically evil, nor could they base their arguments upon reason. The puts it, people will not accept a beliefor a dOl majority report was supposed to be the one opinion ofthe commission. understand (McClory, 152). Nevertheless, both reports were sent. Pope Paul VI, Pope John XXIII . The priests in the United States do ne died in 1962, deliberated on the question for two years. In 1968, he ban. In 1980, less than 30% ofthe clergy ag released his answer in an encyclical titled Humanae Vitae. The national hierarchies do not press the issll then ignore the subject. In a speech at the m, . Humanae Vitae bishops' synod in Washington, DC, Bishop K Humanae Vitae denied any doctrinal change. Pope Paul VI many would compare us to a dysfunctional fa

58 https://digitalcommons.iwu.edu/rev/vol11/iss1/7 10 ~ Review Allen '01: Birth Control and the Catholic Church Allen :Ilt changed after hearing years of evidence and completely ignored the findings ofthe PBCC, and upheld tradition. He o.an testified "that the prohibition had evolved for extolled the virtues ofthe rhythm method, claiming "each and every onse to social forces and the personal make-up of marital act must remain open to the transmission oflife." He claimed ;" (Hume, 15). Dr. Albert Gorres, a physician and contraception would open a path to new and greater immoralities. He that the teachings of the Church have come out ofa declared a man would "holq his wife in lesser esteem" if contraception anicheism, patriarchalism, sexism, and blatantly were used. All these claims were based on the argument, "For, as you IS about human biology" (McClory, 100). He then know, the pastors ofthe Church enjoy a special light ofthe Holy Spirit in lctioned by the Catholic Church throughout history, teaching the truth. And this, rather than the arguments put forward, is i as blatantly non-Christian: witch trials, tortures, why you are bound to such obedience" (Humanae Vitae, 13). avery, and castration ofchoir boys, all with papal At first, the public outcry was immense. There was mass limed that the Church suffers from a "celibate surprise and disbelief. Almost everyone was shocked and amazed that 'a state ofmind arising out ofthe psychic situation the Pope would disregard the PBCC completely. He did not even try to keeps him from viewing marriage and sexuality refute the arguments presented; he merely based his teaching on Church and comprehensive eye." authority. pIe named Pat and Patty Crowley gave their interviewed more than 3,000 Catholics from around Today ngs chronicled the pain the doctrine on Eventually, the controversy died down, but not in the way the sed, specifically problems with the rhythm method. Church had hoped. The situation has reverted to the "don't ask-don't ~ the rhythm method was ineffective. They tell" mentality that prevailed in the eighteenth century. Meanwhile, the e spontaneity, love and spirituality ofthe marriage. Church has suffered immeasurably. Ever since that day, the polls have gto years ofthis testimony and hearing from both shown a steady trend. In 1970, 66 % of Catholic women were using birth commission voted. The count was 61 to 4 to control condemned by the Church. In 1980,94% ofCatholic women of The commission sent a paper to the Vatican in an childbearing age were using forbidden contraception. In 1986, 70 % of Ie Pope. They claimed that one could reconcile adult Catholics favored birth control, and 80% believed they could ~tion, because the tradition developed out of disagree with the Pope on the contraception issue and still be a good ndividual personalities. They argued that, in a Catholic. In a 1991 poll, 87% ofCatholics believed that couples should ltionship between those who ultimately want to make their own choice regarding birth control, and in 1992, 80% of eed not be procreative. Catholics disagreed with the statement, "Using artificial means ofbirth BCC agreement, the four dissenting voters also control is wrong" (McClory, 148). These numbers indicate dissatisfaction tican. They argued that the tradition of the Church and a general mistrust ofthe Catholic Church. They show the majority of ~ the faithful could not trust the Church if it were Christians do not believe the official Church doctrine, but follow their own acknowledged they could not prove contraception hearts and minds. The Church has lost power because, as Avery Dulles rcould they base their arguments upon reason. The puts it, people will not accept a belief or a doctrine that they do not pposed to be the one opinion ofthe commission. understand (McClory, 152). IOrtS were sent. Pope Paul VI, Pope John XXIII The priests in the United States do not support the contraception ed on the question for two years. In 1968, he ban. In 1980, less than 30% of the clergy agreed with Humanae Vitae. an encyclical titled Humanae Vitae. The national hierarchies do not press the issue. Most just mention it, and then ignore the subject. In a speech at the meeting of the national Humanae Vitae bishops' synod in Washington, DC, Bishop Kenneth Untener said: " ... e denied any doctrinal change. Pope Paul VI many would compare us to a dysfunctional family that is unable to talk

Published by Digital Commons @ IWU, 1998 5911 The UndergraduateUndergraduate Review Review, Vol. 11, Iss. 1 [1998], Art. 7 openly about a problem everyone knows is there" (Hume, 17). After his people regard sex and their bodies as disgtl speech, Untener claims a few bishops came up to him and thanked him step for Augustine to conclude that sexual: for his candor. This suggests that the problem is more widespread redeemed by procreation ifprocreation We throughout the Catholic Church than most people think. inherently sinful. Thus, the current doctrin. Augustine's ideas about marriage: Catholic Church Arguments throughout the centuries. Vatican II placed In the face ofall this opposition, the Church offers a few procreation in marriage. Sexuality is belie' defenses. The first, and most important, is that the ban on contraception every person, and the marital act as an ex(: has been a tradition ofthe Church since the beginning. This argument couple. Yet, for all these changes, the hien; claims that admitting the Church is wrong would damage its power with that contraception is wrong, and therefore the people, and cause them to lose faith in the Church. A second argument is that contraception separates the uniting and procreative Politics and the Rhytl aspects ofmarriage, and both are needed to make the act holy. Finally, Throughout history, the doctrine 01 they argue that releasing the ban on contraception would be the first step influenced by the political climate surrounc on the wrong path, moving away from what the Church stands for. influence ofpolitical poweris demonstrate­ the rhythm method. Response to the Tradition Argument Augustine condemned the rhythm To validate the first argument, we must look at the history of the former religion, the Manichees. Beginnin~ Church. We must look not just at the rules and ideas, but how these ideas time the Church was worried about losing developed and the climate that made them successful. There is no anti-contraceptive writings appeared. Cha: explicit condemnation ofcontraception to be found in the Bible. To the newly formed Protestant religion led tc discover the origins ofthe anti-contraception doctrine, we must go back sexuality, and resulted in a "power in numl:: to the beginnings ofChristianity to see how the early Christians felt about Church population was threatened by war, marriage. We have seen how the view of the primacy of procreation in feminism, the hierarchy responded by tight marriage came to be. It was first developed as a defense against the contraception. Then, in 1951, "In the face Gnostics and Greco-Roman society. It simultaneously guarded against 'medical, eugenic, economic and social' st libertines, which early Christians regarded as too free, while defending modified the Church's position to endorse­ their married couples by saying one could still be continent and be rhythm" (Hume, 12). Suddenly, withovCl married. Church's ideas changed. Ever since AUgL We have also seen how and why Augustine's views on marriage condemned the rhythm method. Even Art: and the body developed and became successful. During his time as a theologian behind the encyclical Casti Co. Manichee, Augustine developed a very negative view of sexuality. He is a lesser evil, only to be recommended if regarded sex as evil, and thought the only way it could be justified was by illicit" forms ofbirth control. The rhythm: procreation. Since his doctrines required a strong central governing body condemned by Augustine and countless ot in the Church, it was favored by the early Christians. It also allowed endorsed and recommended by the Catho: people a measure ofcontrol over their lives by allowing them to feel guilty growing population problem. rather than helpless when in trouble. Augustine became the most Humanae Vitae teaches that "eve: influential theologian in Church history. He instituted the early Christian to the transmission oflife." It also extols 1 beliefthat marital sex was -only for procreation. Augustine heavily method, which renders the transmission of influenced the current way we regard our bodies. It is still true today that done. This contradiction has not been ext> https://digitalcommons.iwu.edu/rev/vol11/iss1/7fIJ 12 Review Allen '01: Birth Control and the Catholic Church Allen n everyone knows is there" (Hume, 17). After his people regard sex and their bodies as disgusting or dirty. It was a natural s a few bishops came up to him and thanked him step for Augustine to conclude that sexual intercourse was only 19gests that the problem is more widespread redeemed by procreation ifprocreation was determined not to be c Church than most people think. inherently sinful. Thus, the current doctrine was initiated. Augustine's ideas about marriage have been reworked :atholic Church Arguments throughout the centuries. Vatican II placed love on equal footing with ll1 this opposition, the Church offers a few procreation in marriage. Sexuality is believed to be an integral part of d most important, is that the ban on contraception every person, and the marital act as an experience that can unify the the Church since the beginning. This argument couple. Yet, for all these changes, the hierarchy still holds on to the belief rre Church is wrong would damage its power with that contraception is wrong, and therefore every sex act is procreative. hem to lose faith in the Church. A second lception separates the uniting and procreative Politics and the Rhythm Method ld both are needed to make the act holy. Finally, Throughout history, the doctrine on birth control has been 19 the ban on contraception would be the first step influenced by the political climate surrounding the Catholic Church. The ving away from what the Church stands for. influence ofpolitical power is demonstrated by examiningthe history of the rhythm method. ,nse to the Tradition Argument Augustine condemned the rhythm method, which was used by his ~ first argument, we must look at the history ofthe former religion, the Manichees. Beginning in the sixteenth century, every ~ not just at the rules and ideas, but how these ideas time the Church was worried about losing members a massive surge of late that made them successful. There is no anti-contraceptive writings appeared. Challenges and competition with ofcontraception to be found in the Bible. To the newly formed Protestant religion led to a stricter doctrine regarding the anti-contraception doctrine, we must go back sexuality, and resulted in a "power in numbers" philosophy. Again, when lristianity to see how the early Christians felt about Church population was threatened by war, declining birth rates, or m how the view ofthe primacy of procreation in feminism, the hierarchy responded by tightening the restrictions on It was first developed as a defense against the contraception. Then, in 1951, "In the face of new understanding ofthe ,man society. It simultaneously guarded against 'medical, eugenic, economic and social' stresses ofmodem life, Pius XI Christians regarded as too free, while defending modified the Church's position to endorse the regulation ofbirth by y sayingone could still be continent and be rhythm" (Hume, 12). Suddenly, with overpopulation now a concern, the Church's ideas changed. Ever since Augustine, the Church had .een how and why Augustine's views on marriage condemned the rhythm method. Even Arthur Vermeersch, the leading dand became successful. During his time as a theologian behind the encyclical Casti Connubii (1930), said that rhythm leveloped a very negative view of sexuality. He is a lesser evil, only to be recommended ifa couple is going to use "more d thought the only way it could be justified was by illicit" forms ofbirth control. The rhythm method went from being ioctrines required a strong central governing body condemned by Augustine and countless others since him to being vored by the early Christians. It also allowed endorsed and recommended by the Catholic Church in the face ofa ltrol over their lives by allowing them to feel guilty growing population problem. en in trouble. Augustine became the most Humanae Vitae teaches that "every marital act should be open l Church history. He instituted the early Christian to the transmission oflife." It also extols the virtues ofthe rhythm ras only for procreation. Augustine heavily method, which renders the transmission oflife impossible ifproperly vay we regard our bodies. It is still true today that done. This contradiction has not been explained easily by Church

Published by Digital Commons @ IWU, 1998 1361 The UndergraduateUndergraduate Review Review, Vol. 11, Iss. 1 [1998], Art. 7 theologians. One explanation is that the rhythm method makes use of ardent supporter ofthe rhythm method, "the God's natural infertile period, and therefore is good, while other be contained simply in its effects" (Atkinson contraceptives disrupt the natural way ofthings. However, the Pill uses because one unitive action does not result in natural hormones that the body produces itselfto make the body assume the procreative aspect has been split apart. that it is pregnant to prevent ovulation. The Church has long held that sex between a man and his pregnant wife is permitted. Thus, the Pill seems "Open Door" See. to be natural and not at all at odds with other Church teachings. The third argument put forward by t Another explanation is that a couple using the rhythm method Church backs down now, where can they dr "possesses a state of mind, an attitude...which will not override the God­ road is a step away from the true purpose of given pattern ofsexual activity and reproduction" (Atkinson and to those many Catholics who use birth contr Moraczewski, 18). They claim that people using the rhythm method do thought and deed. This is an insult to the me not intend to prevent nature from taking its course. I am unaware of long ago approved contraception, and yet ~ anyone who would undertake such a large amount ofwork, rectal abortion and other moral problems that ansI temperature reading, charting of periods, for fun. Everyone who uses a any doors, as long as the doctrine is carefull birth control method, even the rhythm method, intends to prevent the Church can change the doctrine without str.: natural course ofpregnancy-this statement is a common definition of Contraception or Power? birth control. In the face ofoppositionbythe lait)' Suppose, as the Church wishes, the rhythm method became and without good answers to the dissenters. 100% effective. Then, a Catholic couple could perform the marital act in Vatican insists on holding their position: the good conscience while not having any intention ofconceiving and Unfortunately, for both the Church and its r: knowing conception is impossible. In this case, sex is possible because central issue. This issue is revealed in the r: the Church would regard the rhythm method as "open to the transmission which stated that the Church could not have oflife"; however, this idea is absurd. The supporters ofthe papacy's centuries, but they could not prove their pOE teachings on contraception find themselves in a quandary on this issue, addressed in Humanae Vitae, one historiar with no good argument to counter. Pope that, as the supreme interpreter ofnatl It is clear how much the politics and personalities ofthe times expressing the Church's moral viewpoint" I affect the doctrine on contraception. The doctrine is steeped in anti­ "is birth control right or wrong?" but, "how sexuality history, heavily influenced by Manichean ideas, and has been a over the Church?" This sentiment is easilY' social response to population concerns. In light ofthese concerns, it is the Church hierarchy. John Ford, a writer ( hard for supporters of the contraception ban to argue that the doctrine is ardent supporter of the ban on contraceptic divinely inspired. Rather, it appears to be a human response to human reaffirms "the power ofthe magisterium to desires. was set aside - only power mattered. Eve CatholicChurch has modeled itselfafter th Unity vs. Procreative operated like government by passing laws l: Another argument used to support the Catholic doctrine is that break them. Although Vatican II said the r contraception sunders the bond between the procreative aspect of sex "not to dominate but to serve," it is plainly and the uniting aspect of sex. To be a holy act, both must be present. However, if the married couple overall have a procreative mindset, there Pressure on Theo is no reason to prevent them from sharing in the uniting act together at During the last 20 years, there has times when the possibility ofprocreation is small. To steal a line from an pressure put on theologians and bishops to https://digitalcommons.iwu.edu/rev/vol11/iss1/762 14 (ReView Allen '01: Birth Control and the Catholic Church ~lanation is that the rhythm method makes use of Allen ~ period, and therefore is good, while other ardent supporter ofthe rhythm method, "the meaning ofan action cannot t the natural way ofthings. However, the Pill uses be contained simply in its effects" (Atkinson and Moraczewski, 83). Just tthe body produces itselfto make the body assume because one unitive action does not result in procreation, it does not mean ·revent ovulation. The Church has long held that sex the procreative aspect has been split apart. s pregnant wife is permitted. Thus, the Pill seems 1t all at odds with other Church teachings. "Open Door" Scenario mation is that a couple using the rhythm method The third argument put forward by the Church claims that ifthe [lind, an attitude...which will not override the God­ Church backs down now, where can they draw the line? A step on this I activity and reproduction" (Atkinson and road is a step away from the true purpose of the Church. This is an insult ley claim that people using the rhythm method do to those many Catholics who use birth control now and are exemplary in lature from taking its course. I am unaware of thought and deed. This is an insult to the many Christian Churches that .dertake such a large amount of work, rectal long ago approved contraception, and yet have no trouble arguing against :harting ofperiods, for fun. Everyone who uses a abortion and other moral problems that arise. The change need not open any doors, as long as the doctrine is carefully written and phrased. The ~ven the rhythm method, intends to prevent the lancy-this statement is a common definition of Church can change the doctrine without straying from its central purpose. Contraception or Power? le Church wishes, the rhythm method became In the face ofopposition by the laity, the priests, and the bishops, , a Catholic couple could perform the marital act in and without good answers to the dissenters, one wonders why the :not having any intention ofconceiving and Vatican insists on holding their position: the answer is power. ,impossible. In this case, sex is possible because Unfortunately, for both the Church and its members, power is now the central issue. This issue is revealed in the minority report ofthe PBCC lrd the rhythm method as "open to the transmission which stated that the Church could not have been wrong all those i~ea is absurd. The supporters ofthe papacy's lhon find themselves in a quandary on this issue, centuries, but they could not prove their position with reason. As tto counter. addressed in Humanae Vitae, one historian states: "an assertion by the Pope that, as the supreme interpreter ofnatural law, his fiat is final in much the politics and personalities ofthe times expressing the Church's moral viewpoint" (Hume, 25). The issue is not, :ontraception. The doctrine is steeped in anti­ "is birth control right or wrong?" but, "how can we maintain our power ily influenced by Manichean ideas, and has been a over the Church?" This sentiment is easily seen in statements made by l1ation concerns. In light ofthese concerns, it is the Church hierarchy. John Ford, a writer ofthe minority report and an :he contraception ban to argue that the doctrine is ardent supporter of the ban on contraception, said that Humanae Vitae ler, it appears to be a human response to human reaffirms "the power ofthe magisterium to bind consciences." The truth was set aside - only power mattered. Ever since the beginning, the Catholic Church has modeled itselfafter the secular government and Unity vs. Procreative operated like government by passing laws and penalizing persons who lent used to support the Catholic doctrine is that break them. Although Vatican II said the new mission ofthe Church was :he bond between the procreative aspect of sex "not to dominate but to serve," it is plainly clear that this is not the case. )fsex. To be a holy act, both must be present. dcouple overall have a procreative mindset, there Pressure on Theologians them from sharing in the uniting act together at During the last 20 years, there has been an increasing amount of ity ofprocreation is small. To steal a line from an pressure put on theologians and bishops to conform to the Church's

Published by Digital Commons @ IWU, 1998 1563 The UndergraduateUndergraduate Review,Review Vol. 11, Iss. 1 [1998], Art. 7 teaching. Many theologians, including Charles Curran, have been banned serve." The theme of today is one of dominati from teaching in Catholic institutions. Curran has been very outspoken consulted and alternative viewpoints are sHenc against Humanae Vitae since it was released. The Pope has chosen Church of tomorrow is to do the right thing. A bishops who agree with Humanae Vitae and all other areas regarding and then work to repair the damage. Rescind· sexuality. In 1989, 163 West German theologians signed a protest over and take a step towards providing true service the Vatican's oppression oftheologians. They complained about Pope Catholic Church. John Paul II's "fixation" with contraception, and criticized him for "creeping" toward infallibilism; he insists all Vatican declarations are error-proof. The Pope answered that the issue of contraception is "settled, and not open for discussion." Then, in 1990, the Vatican References released "Instruction on the Ecc1esial Vocation ofthe Theologian." It Atkinson, Gary, and Moraczewski, Albert, A . stated that theologians have no right to dissent from official teachings of Contraception and Sterilization: A the Church, including ones not considered infallible (Rume, 25). This Louis: The Pope John XXIII Medical crippling ofthe role ofthe theologian has a damaging effect on the laity Education Center, 1979. too because they might not see all the alternatives to the official teaching. It seems as ifthe Catholic Church is promoting ignorance in their laity. Arraj, James, Is There a Solution to the Cat Even papal commissions are not allowed much freedom. When the Pope Contraception? Chiloquin, OR: Inner appointed seventy scientists in early 1994 to help him formulate a response to new developments in the life sciences, the president for the Broderick, Robert C., The Catholic Encyclop Pontifical Council for Pastoral Assistance warned that any member of Nelson Inc., Publishers, 1976. the commission would be instantly terminated "at the moment he or she deviates voluntarily in writing, words or actions from the teaching ofthe Chase, Carl T., "Galileo," The World Book E Church" (McClory, 159). Chicago: World Book, Inc., 1986.

To Command or To Serve? Clement of Alexandria, Miscellanies, Book ~ "maintaining the doctrine against contraception has become John Ernest Leonard Oulton and Rarr synonymous with maintaining Vatican power...." (Rume, 26): the sad The Westminster Press, 1955. truth is, ironically, that the Church has lost much ofits power by adhering to old, outdated methods of trying to keep the contraception ban. A few Ford, John C., and Grisez, Germain, The Tea months after Humanae Vitae was issued, an article in L 'Osservatore Vitae ": A Defense. San Francis- Romano, the Vatican newspaper, said that those who do not accept its teachings should leave the Church. This has clearly not happened. The Rume, Maggie, Contraception in Catholic ~ vast majority ofthe laity do not accept the encyclical's teachings, yet still ofan Earthly Code. Washington, D' regard themselves as good Catholics. Now, more than ever before, Choice, 1991. Catholics believe they can disagree with the Church and still be saved. The Church, currently, is not headed in the right direction. Recent John Paul II, Reflections on Humanae Vitae. selections ofbishops who are specifically chosen for their beliefs Paul, 1984. regarding sexuality and a clampdown on the theologians just perpetuate the problem. What is needed, obviously, is reform. The Church must Sommer, Joseph, Catholic Thought on Corr. fully examine its purpose as stated at Vatican II, "not to command, but to Centuries. Ligouri, MO: LigourianF https://digitalcommons.iwu.edu/rev/vol11/iss1/7 16 reReview Allen '01: Birth Control and the Catholic Church Allen )logians, including Charles Curran, have been banned serve." The theme oftoday is one of domination, where the laity are not :holic institutions. Curran has been very outspoken consulted and alternative viewpoints are silenced. The challenge to the itae since it was released. The Pope has chosen Church oftomorrow is to do the right thing. Admit the Church has erred, vith Humanae Vitae and all other areas regarding and then work to repair the damage. Rescind the ban on contraception, !63 West Gennan theologians signed a protest over and take a step towards providing true service to the people of the .sion oftheologians. They complained about Pope Catholic Church. .on" with contraception, and criticized him for tfallibilism; he insists all Vatican declarations are pe answered that the issue of contraception is n for discussion." Then, in 1990, the Vatican References lonthe Ecclesial Vocation ofthe Theologian." It Atkinson, Gary, and Moraczewski, Albert, A Moral Evaluation of tlS have no right to dissent from official teachings of Contraception and Sterilization: A Dialogical Study. St. gones not considered infallible (Hume, 25). This Louis: The Pope John XXIII Medical-Moral Research and ofthe theologian has a damaging effect on the laity Education Center, 1979. ~t not see all the alternatives to the official teaching. holic Church is promoting ignorance in their laity. Arraj, James, Is There a Solution to the Catholic Debate on :ions are not allowed much freedom. When the Pope Contraception? Chiloquin, OR: Inner Growth Books, 1989. ientists in early 1994 to help him fonnulate a elopments in the life sciences, the president for the Broderick, Robert c., The Catholic Encyclopedia. Nashville: Thomas lr Pastoral Assistance warned that any member of Nelson Inc., Publishers, 1976. Id be instantly tenninated "at the moment he or she in writing, words or actions from the teaching ofthe Chase, Carl T., "Galileo," The World Book Encyclopedia, Vol. 8. 159). Chicago: World Book, Inc., 1986.

To Command or To Serve? Clement of Alexandria, Miscellanies. Book Ill: On Marriage. transl. ~ the doctrine against contraception has become John Ernest Leonard Oulton and Harry Chadwick. Philadelphia: tintaining Vatican power...." (Hume, 26): the sad The Westminster Press, 1955. at the Church has lost much ofits power by adhering lods oftrying to keep the contraception ban. A few Ford, John C., and Grisez, Gennain, The Teaching of "Humanae ae Vitae was issued, an article in L 'Osservatore Vitae": A Defense. San Francisco: Ignatius Press, 1988. .newspaper, said that those who do not accept its re the Church. This has clearly not happened. The Hume, Maggie, Contraception in Catholic Doctrine: The Evolution lity do not accept the encyclical's teachings, yet still ofan Earthly Code. Washington, DC: Catholics for a Free good Catholics. Now, more than ever before, Choice, 1991. y can disagree with the Church and still be saved. y, is not headed in the right direction. Recent John Paul II, Reflections on Humanae Vitae. Boston: Daughters of St. who are specifically chosen for their beliefs Paul,1984. Id a clampdown on the theologians just perpetuate needed, obviously, is refonn. The Church must Sommer, Joseph, Catholic Thought on Contraception Through the lose as stated at Vatican II, "not to command, but to Centuries. Ligouri, MO: Ligourian Pamphlets and Books, 1970.

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.~ j • The UndergraduateUndergraduate Review Review, Vol. 11, Iss. 1 [1998], Art. 7

McClory, Robert, Turning Point: The Inside Story of the Papal Birth Control Commission, and How "Humanae Vitae" Changed the Life of Patty Crowley and the Future of the Church. New York: Crossroad Publishing Company, 1995.

National Catholic Reporter, July 16, 1966.

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In his "Letter to Can Grande," Dan polysemy, which means "many levels." In t: the clarification ofwhat I am going to say, tI .that there is not just a single sense in this we polysemous, that is having several senses" not only applies to the multi-layered constn

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