– Fausto Gomez OP
With the regulation of birth and responsible parenthood, other two related themes are overpopulation and poverty that we reflect upon in this last piece on the Encyclical letter Humanae Vitae of Pope Paul VI.
The problem of overpopulation – Since HV, and world-wide, over-population has been a repeated secular, political and economic argument against the Church’s teaching against artificial birth control, sterilization, and abortion. The Church does recognize the serious problems that may come out of overpopulation, as John Paul II acknowledged (FC, 30-31; SRS, 25) and Pope Francis in his Encyclical letter Laudato Si’ (2015), where he writes: “While it is true that an unequal distribution of the population and of available resources creates obstacles to development and a sustainable use of the environment, it must nonetheless be recognized that demographic growth is fully compatible with an integral and shared development.” Unfortunately, the secular arguments of the last century’s sixties continue to be put forward today to promote birth control, including abortion. If in some places, – not in the developed countries where we have a tragic reduction in births, a “demographic winter” (Pope Francis, May 22, 2018) – the problem is indeed overpopulation, she is in favor of limiting it in a rational and moral way.
The Church’s doctrine on the matter may be summarized thus: The answer “to the questions connected with population growth must instead be sought in simultaneous respect both of sexual morals and of social ethics, promoting greater justice and authentic solidarity so that dignity is given to life in all circumstances, starting with economic, social and cultural conditions” (Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church (2004), 234; cf. EV, 16; Catechism of the Catholic Church, 2372; Humanae Vitae, 23).
The whole society ought to “respect and foster the family” (FC, 45). The ethical principle of subsidiarity asks public authorities – the State – to aid families when they cannot cope with their obligations, and not to overlook but respect their rights (cf. FC, 45; AL, 44).
The Problem of Poverty – It is worthwhile noting that Paul VI is the author of Humanae Vitae and – one year earlier – of Populorun Progressio: both encyclicals are in harmony, sexual ethics and social ethics. Pope Benedict XVI has said clearly that one cannot separate sexual ethics from social ethics, because the issues are intertwined: “Only if human life from conception until death is respected is the ethic of peace possible and credible; only then may nonviolence be expressed in every direction; only then can we truly accept creation and only then can we achieve true justice” (Meeting with Bishops from Switzerland: November 9, 2006; cf. Id., Encyclical Caritas in Veritate, 2009, 15). It is untrue the recurring argument coming still from some so-called “liberal” quarters that affirm that the Church and Catholics in general are for unborn children but not for poor and needy born children. One clear example: the Church’ Caritas international and national associations, a global network of solidarity and compassion.
Much more than Vatican II and Humane Vitae, the Magisterium of the Church today speaks of health care justice and also of eco-justice. “Health care strategies aimed at pursuing justice and the common good must be economically and ethically sustainable” (New Charter for Health Care Workers, 92). Eco-justice refers to the respect due to creation and to the responsibility to use animal or plant cells for pharmaceutical purposes: “the natural environment is more than raw material to be manipulated at our pleasure; it is a wonderful work of the Creator, containing a “grammar” which sets forth ends and criteria for its wise use, not its reckless exploitation” (Benedict XVI, Encyclical Letter Caritas in Veritate, no. 48; New Charter…, 83; FC, 54). In his Encyclical Letter Laudato Si’, on care for our common home, Pope Francis connects repeatedly the cry of the earth with the cry of the poor (cf. LS’, nos. 10, 49. 91, 94).
The family is “the first school of the social virtues which every society needs” FC, 31, 42), such as education for justice, love and peace, and an example of a simple and austere life style (FC, 17; AL, 183), respect for the human dignity of every human being, generous service and solidarity, hospitality and social love (FC, 43; AL, 181, 324), fight against injustice and work for equality (AL, 96). Indeed, “everybody is my brother or sister” (FC, 64). The Church recommends to the families also “a preferential love for the poor and disadvantaged” (FC 47; also Ibid, 64, 71 & 21; AL, 183-186, 242, 254). The family is “a vital cell for transforming the world” (AL, 324).
The Church does not forget that there are many families that are poor. Among the poor today, we find the elderly. Fortunately, most families respect their elderly and care for them. However, in our “throw-away,” ephemeral culture, elderly are at times consider as “burdens” in a family and society, and marginalized and abandoned (cf. AL, 43, 48, 51. The elderly, like any other human being are ends in themselves and never mean – always, even when they are gravely sick or incapacitated (cf. FC, 71; AL, 128).
Christian couples and families are asked by their humanity and faith in Jesus to help poor families. Writes Pope Francis: “When a family is welcoming and reaches out to others, especially the poor and the neglected, it is – as John Paul II puts it – ‘a symbol, witness and participant in the Church’s motherhood’” (AL, 324). Both Popes underline compassion as a characteristic of Christian marriage and family (cf. FC, 21, 47, 64, 71; AL, 321-324). Pope Francis likes to describe the Church’s task as that “of a field hospital” (AL, 291). The family, a domestic Church, “has always been the nearest hospital” (AL, 321) Pope Francis includes the divorced as wounded individuals and families to whom the Church – following Jesus – has to show “compassion and closeness” (AL, 38).
The cross of couples and families – Are there difficulties in married and family life? Yes there are – and at times many! Believers believe that God is always there to help them- and all. Hence, the need of each spouse to have a personal relationship with God, to pray constantly together and for one another and the family – for the increase of faith, hope and love. The virtue of chastity is always helpful to practice affective and sexual self-control (cf. FC. 33). The couple is also called to holiness. The meaning of the cross is given by love, which endures all things (AL, 118-119). The grace of the sacrament, prayer, the community are always helpful. In times of difficulties and problems, Pope John Paul II recommends to believers to “draw near to Christ” (Veritatis Splendor, 8), and to the Cross of Christ (cf. EV, 50, and Apostolic Letter Salvifici Doloris, 1984, no. 26), and Pope Francis asks the families to pray for maturing constantly “in the ability to love” (AL, 325).
Is the teaching of the Church on sexual ethics – as apparently perceived by many – too negative? Not so: the negative – do not do evil– is for the positive –do good-, which is ordered to improve our being as humans and as Christians: do not do evil, do good, be good. The magisterium says no to abortion, euthanasia, etc., to be able to say yes to human dignity and rights, starting with the right to life from moment of conception to natural death.
Pope Paul VI anticipated that his encyclical Humanae Vitae “will perhaps not be easily received by all” (HV, 18). It was not well received when it was issued in 1968 and it continues to be rejected by many in our secular and consumeristic world. Perhaps, we all – pastors, theologians, catechists, Christian couples – could do better in explaining sexual ethics to other Christians and to the world.
Through fifty years, the teaching of the Church continues proclaiming that Paul VI emblematic Encyclical Letter on the regulation of birth continues to be a voice in favor of life, love, fidelity, chastity and compassion. On this sensitive matter, Pastors and theologians could, perhaps, try harder to put their act together at least on essentials and discuss less on useless accidentals. For our part, we find healthy to remember from time to time that Jesus condemned harshly the hypocrisy of the scribes and Pharisees of his time – and all times: “They bind heavy loads, hard to carry, to lay on other men’s shoulders, while they themselves will not lift a finger to budge them” (Mt 23:4). Another text we remember often is part of the prayer the celebrating priest pronounces before receiving communion: “Keep me faithful to your teaching and never let me be parted from you” (cf. Lk 10:16)
We all wish to renew ourselves constantly. We remember a seminal insight of Vatican II (UR, 6): “Every renewal in the Church essentially consists in an increase of fidelity to her own calling.” The renewal of theology, moral theology, of sexual and social ethics begins with the fidelity of pastors, theologians and moralists to their call, that is, to searching, proclaiming and witnessing the truth in love. After all, we all agree that what matters most is following Christ and moving others to do the same. St. Augustine’s advice continues to be significant: “In necessariis unitas, in dubiis libertas, in omnibus caritas – In necessary things, unity; in doubtful, freedom, and in all, charity.
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