(Editor’s Note: Please see page one for a LifeSiteNews report on December 14 remarks by Fr. Maurizio Chiodi saying that responsible parenthood can obligate a married couple to use contraception. Fr. Chiodi, a recently appointed member of the Pontifical Academy for Life, based his theory on Pope Francis’ apostolic exhortation on the family, Amoris Laetitia. He gave this public lecture at the Pontifical Gregorian University in Rome.
(Below is an assessment of Fr. Chiodi’s talk from a well-respected moral theologian who wished to remain anonymous. LifeSiteNews included the theologian’s critique with its report on the Chiodi talk.
(Following the theologian’s essay, we provide some key excerpts from Humanae Vitae. The encyclical celebrates its 50th anniversary this year.)
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The Church’s position on this matter is abundantly clear, and has been repeated many times. According to perennial Magisterial teaching, the use of contraceptives is an intrinsic evil, that is, a moral evil that never becomes good no matter what circumstances may exist. As an objective moral evil, the use of contraceptives therefore is never responsible, but rather is a practice that is always irresponsible because it undermines the dignity of the spouses and instrumentalizes the conjugal union by destroying its chief end, namely, procreation.
Fr. Chiodi’s position, therefore, is no different from a moral relativism which states that there are no actions which by their very object are intrinsically evil. Instead, his view assumes the principle that circumstances can make any action good and laudable provided certain circumstances exist and the agent act with a good intention. Such a view undermines the entire moral order and will justify every kind of moral disorder.
Pius XI makes this abundantly clear, saying:
“Since, therefore, openly departing from the uninterrupted Christian tradition some recently have judged it possible solemnly to declare another doctrine regarding this question, the Catholic Church, to whom God has entrusted the defense of the integrity and purity of morals, standing erect in the midst of the moral ruin which surrounds her, in order that she may preserve the chastity of the nuptial union from being defiled by this foul stain, raises her voice in token of her divine ambassadorship and through Our mouth proclaims anew: any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin” (Casti Connubii, n. 56).
Likewise, Paul VI in Humanae Vitae declares:
“Excluded is any action which either before, at the moment of, or after sexual intercourse, is specifically intended to prevent procreation — whether as an end or as a means….Neither is it valid to argue, as a justification for sexual intercourse which is deliberately contraceptive, that a lesser evil is to be preferred to a greater one, or that such intercourse would merge with procreative acts of past and future to form a single entity, and so be qualified by exactly the same moral goodness as these. . . . Consequently, it is a serious error to think that a whole married life of otherwise normal relations can justify sexual intercourse which is deliberately contraceptive and so intrinsically wrong” (n. 14).
The Church, said Paul VI, “condemns as always unlawful the use of means which directly prevent conception, even when the reasons given for the later practice may appear to be upright and serious” (n. 16).
Pope Paul VI also stated in Humanae Vitae, n. 14, that “it is a serious error to think that a whole married life of otherwise normal relations can justify sexual intercourse which is deliberately contraceptive and so intrinsically wrong.”
And in Evangelium Vitae, Pope John Paul II stated that:
“[T]he negative values inherent in the ‘contraceptive mentality’ — which is very different from responsible parenthood, lived in respect for the full truth of the conjugal act are such that they in fact strengthen this temptation [to commit abortion] when an unwanted life is conceived. Indeed, the pro-abortion culture is especially strong precisely where the Church’s teaching on contraception is rejected [emphasis added]” (Evangelium Vitae n. 13).
“. . . Today an important part of policies which favor life is the issue of population growth. Certainly public authorities have a responsibility to ‘intervene to orient the demography of the population.’ But such interventions must always take into account and respect the primary and inalienable responsibility of married couples and families, and cannot employ methods which fail to respect the person and fundamental human rights, beginning with the right to life of every innocent human being. It is therefore morally unacceptable to encourage, let alone impose, the use of methods such as contraception, sterilization, and abortion in order to regulate births” (n. 91).
It is surely significant that Francis never quotes St. John Paul II’s Veritatis Splendor. Had he done so, Francis could have easily shown that he rejects all forms of moral relativism, situationism, and the sorts of theories proposed by Fr. Chiodi. This is particularly clear with respect to Veritatis Splendor n. 80:
“[T]he acts which, in the Church’s moral tradition, have been termed ‘intrinsically evil’ (intrinsece malum): . . . are such always and per se, in other words, on account of their very object, and quite apart from the ulterior intentions of the one acting and the circumstances. Consequently, without in the least denying the influence on morality exercised by circumstances and especially by intentions, the Church teaches that ‘there exist acts which per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object’.”
John Paul adds:
“With regard to intrinsically evil acts, and in reference to contraceptive practices whereby the conjugal act is intentionally rendered infertile, Pope Paul VI teaches: ‘Though it is true that sometimes it is lawful to tolerate a lesser moral evil in order to avoid a greater evil or in order to promote a greater good, it is never lawful, even for the gravest reasons, to do evil that good may come of it (cf. Romans 3:8) — in other words, to intend directly something which of its very nature contradicts the moral order, and which must therefore be judged unworthy of man, even though the intention is to protect or promote the welfare of an individual, of a family or of society in general’.”
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Following are some key excerpts from Humanae Vitae:
Married Love
9. In the light of these facts the characteristic features and exigencies of married love are clearly indicated, and it is of the highest importance to evaluate them exactly.
This love is above all fully human, a compound of sense and spirit. It is not, then, merely a question of natural instinct or emotional drive. It is also, and above all, an act of the free will, whose trust is such that it is meant not only to survive the joys and sorrows of daily life, but also to grow, so that husband and wife become in a way one heart and one soul, and together attain their human fulfillment.
It is a love which is total — that very special form of personal friendship in which husband and wife generously share everything, allowing no unreasonable exceptions and not thinking solely of their own convenience. Whoever really loves his partner loves not only for what he receives, but loves that partner for the partner’s own sake, content to be able to enrich the other with the gift of himself.
Married love is also faithful and exclusive of all other, and this until death. This is how husband and wife understood it on the day on which, fully aware of what they were doing, they freely vowed themselves to one another in marriage. Though this fidelity of husband and wife sometimes presents difficulties, no one has the right to assert that it is impossible; it is, on the contrary, always honorable and meritorious. The example of countless married couples proves not only that fidelity is in accord with the nature of marriage, but also that it is the source of profound and enduring happiness.
Finally, this love is fecund. It is not confined wholly to the loving interchange of husband and wife; it also contrives to go beyond this to bring new life into being. “Marriage and conjugal love are by their nature ordained toward the procreation and education of children. Children are really the supreme gift of marriage and contribute in the highest degree to their parents’ welfare” (Second Vatican Council, Pastoral Constitution on the Church, n. 50).
Consequences Of
Artificial Methods
17. Responsible men can become more deeply convinced of the truth of the doctrine laid down by the Church on this issue if they reflect on the consequences of methods and plans for artificial birth control. Let them first consider how easily this course of action could open wide the way for marital infidelity and a general lowering of moral standards. Not much experience is needed to be fully aware of human weakness and to understand that human beings — and especially the young, who are so exposed to temptation — need incentives to keep the moral law, and it is an evil thing to make it easy for them to break that law.
Another effect that gives cause for alarm is that a man who grows accustomed to the use of contraceptive methods may forget the reverence due to a woman, and, disregarding her physical and emotional equilibrium, reduce her to being a mere instrument for the satisfaction of his own desires, no longer considering her as his partner whom he should surround with care and affection.
Finally, careful consideration should be given to the danger of this power passing into the hands of those public authorities who care little for the precepts of the moral law. Who will blame a government which in its attempt to resolve the problems affecting an entire country resorts to the same measures as are regarded as lawful by married people in the solution of a particular family difficulty? Who will prevent public authorities from favoring those contraceptive methods which they consider more effective?
Should they regard this as necessary, they may even impose their use on everyone. It could well happen, therefore, that when people, either individually or in family or social life, experience the inherent difficulties of the divine law and are determined to avoid them, they may give into the hands of public authorities the power to intervene in the most personal and intimate responsibility of husband and wife.
Concern Of The Church
18. It is to be anticipated that perhaps not everyone will easily accept this particular teaching. There is too much clamorous outcry against the voice of the Church, and this is intensified by modern means of communication. But it comes as no surprise to the Church that she, no less than her divine Founder, is destined to be a “sign of contradiction” (Luke 2:34).
She does not, because of this, evade the duty imposed on her of proclaiming humbly but firmly the entire moral law, both natural and evangelical.
Since the Church did not make either of these laws, she cannot be their arbiter — only their guardian and interpreter. It could never be right for her to declare lawful what is in fact unlawful, since that, by its very nature, is always opposed to the true good of man.
In preserving intact the whole moral law of marriage, the Church is convinced that she is contributing to the creation of a truly human civilization. She urges man not to betray his personal responsibilities by putting all his faith in technical expedients. In this way she defends the dignity of husband and wife. This course of action shows that the Church, loyal to the example and teaching of the divine Savior, is sincere and unselfish in her regard for men whom she strives to help even now during this earthly pilgrimage “to share God’s life as sons of the living God, the Father of all men” (Populorum Progressio).
Appeal To Public Authorities
23. And now We wish to speak to rulers of nations. To you most of all is committed the responsibility of safeguarding the common good. You can contribute so much to the preservation of morals. We beg of you, never allow the morals of your peoples to be undermined. The family is the primary unit in the state; do not tolerate any legislation which would introduce into the family those practices which are opposed to the natural law of God. For there are other ways by which a government can and should solve the population problem — that is to say by enacting laws which will assist families and by educating the people wisely so that the moral law and the freedom of the citizens are both safeguarded.
Seeking True Solutions
We are fully aware of the difficulties confronting the public authorities in this matter, especially in the developing countries. In fact, We had in mind the justifiable anxieties which weigh upon them when We published Our encyclical letter Populorum Progressio. But now We join Our voice to that of Our predecessor John XXIII of venerable memory, and We make Our own his words:
“No statement of the problem and no solution to it is acceptable which does violence to man’s essential dignity; those who propose such solutions base them on an utterly materialistic conception of man himself and his life. The only possible solution to this question is one which envisages the social and economic progress both of individuals and of the whole of human society, and which respects and promotes true human values” (Mater et Magistra).
No one can, without being grossly unfair, make divine Providence responsible for what clearly seems to be the result of misguided governmental policies, of an insufficient sense of social justice, of a selfish accumulation of material goods, and finally of a culpable failure to undertake those initiatives and responsibilities which would raise the standard of living of peoples and their children (Populorum Progressio). If only all governments which were able would do what some are already doing so nobly, and bestir themselves to renew their efforts and their undertakings! There must be no relaxation in the programs of mutual aid between all the branches of the great human family. Here We believe an almost limitless field lies open for the activities of the great international institutions.
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