July 25, 2008 marked the fortieth anniversary of the promulgation of the encyclical Humane Vitae which was written by Pope Paul VI. The encyclical addresses issues related to the sanctity of life, but it is best known for its clear enunciation of the Church's teaching against the use of any forms of artificial birth control.

Pope John Paul II, then Archbishop Karol Wojtyla, was involved in the work that was done prior to the writing of Humane Vitae. The following is an excerpt from Chapter 6, Successor to St Stanislaw, which is found in George Weigel's biography of Pope John Paul II, Witness to Hope.

You can read Part 1 and Part 2 by clicking on the link.

The starting point for moral argument, [the Polish theologians] proposed, was the human person, for human beings were the only creatures capable of "morality." This human person, male or female, was not a disembodied self but a unity of body and spirit. My "self" is not here, and "my body" there. As a free moral actor, I am a unity of body and spirit. Thinking about the moral life has to be thinking within that unity, taking account of both dimensions of the human person.

The Kraków theologians went on to argue that nature had inscribed what might be called a moral language and grammar in the sexual structure of the human body. That moral language and grammar could be discerned by human intelligence and respected by the human will. Morally appropriate acts respected that language and grammar in all its complexity, which included both the unitive and procreative dimensions of human sexuality: sexual intercourse as both an expression of love and the means for transmitting the gift of life. Any act that denied one of these dimensions violated the grammar of the act and necessarily, if unwittingly, reduced one's spouse to an object of one's pleasure. Marital chastity was a matter of mutual self-giving that transcended itself and achieved its truly human character by its openness to the possibility of new life.

This openness had to be lived responsibly. "The number of children called into existence cannot be left to chance," according to the Kraków memorandum, but must be decided "in a dialogue of love between husband and wife." Fertility regulation, in fulfillment of the "duty" to plan one's family, must therefore be done through a method that conformed to human dignity, recognized the "parity between men and women," and involved the "cooperation" of the spouses. By placing the entire burden on the woman, chemical and mechanical means of fertility regulation like the contraceptive pill and the intra-uterine device violated these criteria. Contrary to the claims of the sexual revolution, such artificial means of contraception freed men for hedonistic behavior while violating the biological integrity of women with invasive and potentially harmful tools. Family planning by observing nature's biological rhythms was the only method of fertility regulation that respected the dignity and equality of the spouses as persons.

Next Week: Part 4 from the excerpt

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