The issue of contraception in the Catholic Church has ignited intense controversy and discussion. According to Catholicism, healthy sexual expression encompasses three elements: a mutual physical desire for pleasure, intimacy and committed love between partners, and the willingness to procreate and become parents. However, the latter element has caused disagreement both within and outside of the church community. The authoritative voice of the church, called the Magisterium, considers artificial contraception a sin and only approves Natural Family Planning as a contraceptive method. Natural Family Planning involves abstaining from sexual intercourse during specific times of the month. Exceptions have been suggested for certain situations like rape, financial constraints for families with existing children, and general health concerns for couples involved in a sexual relationship. Despite being an ancient perspective, the Magisterium remains firm that it will not alter its position any time soon.
There are various types of contraception available including barrier methods, hormonal methods, and Natural Family Planning (NFP). Barrier methods consist of condoms, diaphragms, the cervical cap, and spermicides. Hormonal methods include birth control pills, emergency contraception (or the “morning after pill”), IUD’s, and Norplant. NFP is the only method approved by the Church and is often confused with the rhythm method but it is actually more effective. NFP involves regulating a woman’s menstrual cycle to determine her fertile period. The “fertile period” includes days around ovulation when a woman can increase or decrease her chances of pregnancy depending on whether she avoids or engages in intercourse during these days. Signs indicating proximity to ovulation include an increase in basal temperature, changes in vaginal secretions, an opening of the cervical os, physical symptoms like cramps or moodiness, and an increase in sexual desire. Monitoring all these aspects carefully is crucial for effective prevention of pregnancy. The Catholic Church supports NFP as it does not hinder intimacy between partners and their openness to procreation.
Throughout the centuries, the church’s teaching on contraception and sexuality has evolved due to various influential decisions. One such decision occurred in 306 during the Council of Elvira, where it was determined that priests who engaged in sexual intimacy with their wives before conducting a mass would be dismissed from their position. Another significant ruling was established in the Council of Nicea in 325, which prohibited priests from marrying after their ordination. Later, in 385, priests were forbidden from engaging in sexual relations with their wives altogether. These pivotal events marked the early formation of chastity rules for religious individuals.
St. Augustine, a philosopher and theologian who lived from 354-430, had a significant impact on sexual teachings. Having recently converted from a sinful life, he is credited with developing the first codified teachings on sexuality. Rooted in his strong belief in the philosophy of Manichaeism, which considers matter as evil opposed to spirit, St. Augustine’s teachings were specific and stringent. Influenced by Stoic philosophy, he emphasized that procreation should be the primary purpose of sexual intercourse and marriage. This teaching persisted in the church until Vatican II. St. Augustine was the first to condemn abstinence during the fertile period and the practice of “coitus interruptus.” He did not endorse seeking pleasure through sex as motivation, but rather considered it as an acceptable consequence. St. Augustine viewed sex solely as a procreative act necessary for life, devoid of concepts such as love or expression.
The Second Council of Tours in 567 excommunicated any religious person found in bed with their wife. In 580, Pope Pelagius II, the church leader, took a lenient stance on sexual matters and chose to ignore the corruption among the clergy. Pope Gregory the Great, serving from 590-604, proclaimed that all forms of sexual desire were sinful. Sexuality was a prominent issue worldwide. In seventh century France, most priests were married. In the eighth century, St. Boniface reported that very few bishops in Germany were practicing celibacy. The Council of Aix-la-Chapelle in 836 discovered that abortions and infanticide were being carried out in convents and monasteries to hide the sexual activities of the religious staff. St. Ulrich resolved this issue by permitting priests to marry.
During the Scholastic Period, St. Thomas Aquinas emerged as a prominent religious figure who openly discussed the rationality of sexual goodness. He emphasized the importance of conscience in determining morality and supported the idea that sex and marriage primarily served the purpose of procreation. While Aquinas shared similar beliefs with previous theologians, he displayed a more lenient attitude towards sexual pleasure. In 1045, Pope Boniface IX relinquished his papal position to marry, highlighting a shift in attitudes towards marriage within the church. Subsequently, in 1074, Pope Gregory VII made celibacy an obligatory requirement for ordination. The extreme stance on celibacy reached its peak in 1095 when Pope Urban II subjected priests’ wives to enslavement and abandoned their children. In 1123, the First Lateran Council officially declared all clerical marriages invalid, a decision upheld by the Second Lateran Council. As the Renaissance period approached, literature and art increasingly emphasized procreation in relationships. From 1543-1563, the Council of Trent proclaimed celibacy and virginity as superior to marriage. St. Alphonsus Ligouri, considered a doctor of the church, notably declared that sexual expression played an important role within marriage.
Significant documents and meetings in the Twentieth Century have greatly impacted today’s perspectives on sexuality and contraception. In 1930, the Lambeth Conference concluded that couples had the right to decide on contraception, despite Church disapproval. Pope Pius XI stated in his 1940 encyclical, Castii Conubii, that procreation should be the main purpose of sexual intercourse within marriage, considering any use of marriage obstructing procreation as a serious sin against God’s law and nature. In 1951, Pope Pius XII condemned artificial contraceptives but endorsed Natural Family Planning as an alternative for non-procreative sexual activity. The Vatican Council II took place in 1965 where Pope Paul VI postponed making a decision on human nature’s role in sexuality until after discussions at Meetings of the Birth Control Commission (1963-1966) involving theologians, cardinals, bishops, priests, and laypeople discussing issues like contraception. The church acknowledged its fallibility regarding previous teachings on artificial contraception and allowed Catholic families to choose their preferred method of family planning. However, these decisions were overturned by Pope Paul VI in his 1968 encyclical Humanae Vitae.He rejected the council’s findings and asserted his superior knowledge on the subject compared to religious leaders and surveyed couples. Vatican spokesman Joaquin Navarro-Valls supported the Pope’s position by stating that a permissive attitude towards sexuality had negative effects on society, including family, parental responsibility, children, and society as a whole. Pope Paul VI based his decision on his association with Pope Pius XII and his commitment to maintaining continuity with Pius’ teachings. He relied on natural law principles and advocated for always keeping sexuality open to procreation. As a result, this decision has caused ongoing disagreement, loss of respect for Church teachings, and the departure of many loyal followers.
In 1981, Pope John Paul II addressed this issue in Familiaris Consortio by presenting sex as a “language of love” while condemning artificial contraception as contradictory to this language. In this document, he explores the difference between artificial contraception and Natural Family Planning (NFP), emphasizing that this distinction involves contrasting perspectives on human nature and sexuality that go beyond what is usually assumed or acknowledged. Choosing to follow natural rhythms means embracing one’s personal cycle, recognizing both the spiritual and physical aspects of marriage, and honoring the demands of committed love.The recent publication of Veritatis Splendor by Pope John Paul II serves to strengthen the belief in absolute moral principles and reiterates that artificial contraception is intrinsically immoral.
The church emphasizes the significance of natural law, which pertains to what can be determined about human nature and moral obligations through human reason without divine revelation. Various sources contribute to the development of natural law, including human reason, ancient philosophers like Aristotle, secular sciences, and common sense. The Dictionary of Theology defines natural law as encompassing the rights and duties that arise from being rational and free-willed beings. This concept is referred to as natural law in Catholic ethics, while Greek and Christian philosophy explore topics such as the changeability or unchangeability of the law and the ability to comprehend it. It is the responsibility of the Magisterium to interpret natural law and incorporate this interpretation into Church teachings. Adhering to these teachings is believed to be essential for salvation and admission into Heaven. In terms of sexuality, natural law teaches that sexual intercourse must fulfill both a unitive and procreative purpose. However, there is disagreement within the Church regarding whether Natural Family Planning satisfies both requirements. While these beliefs are upheld by the Magisterium, determining artificial contraception as a sin ultimately relies on individual conscience subject to God’s judgment.
Artificial contraception and Natural Family Planning are both forms of contraception, and although one is considered acceptable by the Church and the other as extreme as a mortal sin, they share many similarities. Despite the differences in processes, neither method promotes procreation during sexual intercourse. Artificial contraception involves actively preventing pregnancy, whereas Natural Family Planning involves refraining from actions that could result in pregnancy. The Church’s only argument for the distinction is that NFP relies on natural means rather than artificial methods to control situations. They argue that artificial contraception interferes with a natural process that is meant to occur. In an article from America magazine, a speaker from the Humanae Vitae Conference in Omaha, Nebraska highlighted that “Whether Norplant or the pill, contraception implies a certain disdain for one’s natural fertility” (America 37). This underscores the perception that the difference between NFP and artificial contraception is often viewed as insignificant by many individuals.
Readers may be interested in the future of contraception and the Church’s controversial stance. The Church’s opposition to artificial contraception has faced criticism from Catholics and families alike. Father Philip Sumner expresses this sentiment, stating that nobody cares about the Church’s statements on contraception. Despite the Church claiming its decisions are final, there is hope for reform in the near future. One nun made headlines by resigning due to her disagreement with how the Church handles these matters. Sr.Lavinia Byrne explains feeling bullied by the Congregation for the Doctrine of Faith and their outdated techniques reminiscent of the Inquisition.
There are several reasons why the current teaching can be changed. Firstly, Humanae Vitae is not infallible and only a part of Catholic tradition. As society evolves, so do Church teachings influenced by natural law and societal changes. The concept of “pure nature” does not exist, allowing for constant change that could impact teaching.
The Church’s past included practices such as slavery, indulgences, and the persecution of women, which now seem ridiculous. These cultural changes have influenced the Church’s position and set a precedent to be followed. Contraception is regarded as a grave sin that requires deep understanding, acknowledgment of its seriousness, and deliberate consent. Nevertheless, there is ongoing debate about the gravity of this sin. The majority of faithful members in the Church community have rejected the current teaching. Even devout Catholics use contraceptives for valid reasons. A significant portion of Catholics rely on artificial birth control and disagree with the Church’s belief that contraception is inherently evil.
According to Rahner, Natural Law is cited as one of the factors contributing to the current teaching’s temporary status. There are significant differences between how sexuality is integrated into our society today versus when this teaching was formulated. Rahner also acknowledges that the Church’s authentic pronouncements, approved by the Magisterium, depend on justifications and evidence drawn from secular sciences and universal human reason (Rahner 33). Various societal aspects today can potentially shape changes in this teaching. Firstly, women are gaining greater independence and recognition. Their experiences as wives, mothers, and sexual beings are now considered valid and respectable. Another crucial change is the emphasis on continuing education. Many individuals delay marrying until their mid-twenties or early thirties in order to pursue higher education. This leads to longer and potentially more intimate relationships, thereby altering attitudes towards sex. Artificial contraception becomes more necessary in such situations. Additionally, some people today choose not to marry or identify as homosexual. The focus on procreation has diminished significantly and is often seen as an undesired occurrence.
Despite the Church’s disapproval, both artificial and natural contraception are permitted as a compromise. The teachings and guidance on this matter are explicit, yet couples continue to reject the Church’s stance. Due to intense opposition, many religious leaders advise their followers to follow their conscience and use the Church’s teachings as guidance. However, strictly adhering to the Magisterium’s teachings would rule out artificial contraception and support Natural Family Planning for pregnancy regulation.
Cahill, Lisa Sowle writes about the need to have an open and honest discussion about sex in her article “Can We Get Real About Sex?” which was published in Commonweal on September 14, 1990 (pp. 497-503).
Catholic Church: Pope John Paul II. Familiaris Consortio. Boston: Daughters of St. Paul; 1981.
The text, written by the Catholic Church’s Pope Paul VI in Sept. 1968, titled “Humanae Vitae,” is featured in the Catholic Mind on pages 54-55.The book “On Human Life: An Examination of Humanae Vitae” was written by Peter Harris and was published in London by Burns & Oates in 1968.
“International Humanae Vitae Conference.” America 25 Sept. 1993.
The book “Why You Can Disagree and Remain a Faithful Catholic” by Philip Kaufman was published in 1988 by Crossroads Publ.
Malcolm, Teresa. “’Bullied’ By Vatican, Nun to Leave Order” National Catholic Reporter 21 Jan. 2000: 8-9.
Rahner, Karl and Herbert Vorgrimler authored the Dictionary of Theology, which was published in 1981 by Crossroads Publishing in New York.
Ribadeneira, Diego. “Vatican Affirms Its Unchanged Views on Sex.” Boston Globe 2 Oct. 1999: B2.
According to Stephen Ward, in an article titled “Society: Birth Control: Baby Faith Good Catholics Could Not Use Contraception, Said the Priests. But Now It May Be a Matter for Individual Conscience,” published in The Guardian on April 29, 1998 (pp. T002), priests claimed that contraception was not permitted for faithful Catholics, but now it may be a personal decision.
Winikoff, Beverly and Suzanne Wymelenberg. The Whole Truth About Contraception: A Guide to Safe and Effective Choices. Washington D.C.: Joseph Henry Press; 1997.
