The Centrality of Love to the Teaching of Humanae Vitae

The Centrality of Love to the Teaching of Humanae Vitae

The approach of the 50th anniversary of Humanae vitae gives us the opportunity to once again meditate on the Church’s teaching on human generation, and on the magnificent articulation of this teaching in recent decades, coming from both magisterial documents and from the writings of many religious and lay faithful. For while the Catholic Church’s stance on contraception is perennial, over the last century an entirely new light has been shed that illuminates aspects of marriage and the conjugal act previously remaining in the shadows. Perhaps one could cautiously suggest that this new light might even constitute a development of doctrine in the Church’s moral teaching.1 The new reflection on this old subject arose in the face of an unprecedented challenge from the modern world, a challenge which included the accusation that the Catholic teaching posed a threat to the love between the spouses. In response, the Church sought to pronounce more clearly on the dimension of love proper to marriage. The result was a great deposit of writings yielding a breathtaking depiction of the grandeur and sublimity of spousal love, which yielded, paradoxically, a new and deeper grounding of the essential fruitfulness of marriage, and of the conjugal act.

In spite of the countless resources now available on the topic, objectors to the Church’s teaching continue to misunderstand and misrepresent it.2 Just like the early dissenters, they interpret the prohibition against contraception as having its foundation in the person’s biological dimension, as forbidding a disruption of the natural end of the act (a position which has come to be called “biologistic”). This subordinates the love of the spouses to the natural, animal structures beneath them as persons, and thus denies the great scope it would otherwise have if the life of the spirit were allowed free play. But recent orthodox writing on the issue makes clear that the prohibition against contraceptive acts derives from the nature of love itself—the very thing the dissenters are so anxious to guard—rather than from the biological structure of the human person.

The central point of the teaching’s new cast is found in a more precise interpretation of the traditional “two ends” of the conjugal act, the unitive and the procreative: Firstly, they are both together affirmed as making up conjugal love, and secondly, they are declared to be inseparably united,3 and more precisely, as co-implying each other—such that rejecting the procreative dimension is not merely to deny a possible consequence of the conjugal act, but would amount to a dismantling of the act as an act of love. What the Church, up to this point, had referred to as the two ends of marriage—without speaking of the organic connection between them—turns out to be more precisely two dimensions of one and the same reality: the reality of love.4

What I offer here is not a technical/philosophical analysis, but a philosopher’s meditation on the centrality of love in this new vision reflected in recent Church instruction on human generation. Since so many of the misunderstandings of the teaching on contraception center around a misunderstanding of the place of the bodily dimension in that teaching, I will focus on showing the particular way that the body has moral significance in the equation, demonstrating that the Church’s view is in no way biologistic. On the contrary: not the natural biological end of the act but the law of love governs the spousal act, giving rise to the prohibition against contraception. It is because the bodily act is formed and shaped by the spiritual reality of love, and therefore in some mysterious, but real way, participates in it, that the bodily act of conjugal union is subject to its laws.

General remarks on love and creation
We begin by noting some essential truths about the nature of love. Firstly, love is made up of two dimensions: union—brought about through the mutual self-giving and receiving of two persons—and fruitfulness. The second dimension cannot be “logically” proven, but can easily be seen by anyone who has experienced love. It shows itself in the superabundance that “radiates” from the union, consisting in growth and life and vitality— first, within the soul of the one who loves and is loved; but secondly, in the generosity inherent to it, whereby it seeks to go beyond itself, benefitting another for his own sake. In fact, many authors have observed that the explanation of all new life is in love, Plato being the most conspicuous among them: only love goes out of itself beyond the confines of its own being to grant to another being its own existence.5 John Paul II writes of this essential connection between love and creation:

The Creator is he who “calls to existence from nothingness,” and who establishes the world in existence, and man in the world, because he “is love” (1 Jn 4:8). Actually, we do not find this word in the narrative of creation. However, this narrative often repeats: “God saw what he had made, and behold, it was very good.” Through these words, we are led to glimpse in love the divine motive of creation, the source from which it springs. Only love gives a beginning to good, and delights in good (cf. 1 Cor 13).6

This dimension of love becomes clearer when we consider how impossible it is to associate love with destruction, diminishment, negation, or even a self-directed, self-enclosed sufficiency. No, love is by its very nature superabundant, paradoxically always greater than itself.

Moreover, the giving of love is not merely a giving of something, but is always simultaneously—and even more centrally—a giving of self to the beneficiary. This, too, is impossible to “demonstrate” in any deductive way, but is clear to anyone who has experienced love. In a beautiful passage in Dives in Misericordia, John Paul II refers to this essential, self-giving character of love, particularly in the gift of man’s creation. There he tells us that the concept of “fatherhood” captures the sense of a creative act that is much more than a simple positing in existence:

God, as Christ has revealed him, does not merely remain closely linked with the world as the Creator and the ultimate source of existence. He is also Father: he is linked to man, whom he called to existence in the visible world, by a bond still more intimate than that of creation. It is love which not only creates the good, but also grants participation in the very life of God: Father, Son, and Holy Spirit. For he who loves desires to give himself.7

Even more, the Church, in its document Donum vitae, on in vitro fertilization, makes clear that because of the great dignity of the human person, the coming into existence of new human life in strict justice requires a love-origin.

We have laid the groundwork for considering the creation of new human life. Now, we know that God is always faithful to these laws governing creation in love. But by a free decision, he does not bring about new human life directly, but associates human agents in his creative act. How can this be? How can all the above conditions apply in the case of a creature?

The first question is about the love-origin of human life: how is that to be preserved? Firstly, God has ordained that a child come into existence in an act of loving union between two persons, wherein the child constitutes the fruitful dimension of the parents’ love. That is, the child is truly incorporated into a real act of love, as its second integral dimension.

The second question is how it should be possible for a creature to bring a new being into existence, for only an omnipotent God can bring something out of nothing. It is here that we begin to see the significance of the human body. If a contingent person is somehow to take part in the creation of a new person, since he cannot bring it into existence out of nothing, his creativity would be about sharing something he already has. An angel, as pure spirit, does not have anything of himself to give away. But the human person, who has a body, does: he can share some of his own bodily existence with another.

But thirdly, the love-origin of human creation would require one more element, as we have seen, which is a love-origin, requiring a transmission of self to the other, and not merely the giving of existence. How can this occur since a creature cannot transmit the life of his soul to another, as can God the creator? The answer lies in the special nature of the personal body: since the human person’s body is, in some important sense, truly identical with his being as person, in giving a share of his own body to another. The person does not just give the “stuff” of his body, but truly gives himself. And thus do the human progenitors truly participate in God’s Fatherhood, truly becoming “parents” (and not just “efficient causes,” to use philosophical language) of the child, giving their very selves, in and through, their bodies.

In the creature that is the human person, then, we find that matter gives love a new power; in virtue of it, the superabundance of spousal love can take on a new dimension. The contingent person is metaphysically incapable of creating a new being, much less a personal being. And yet, man is truly incorporated into the creative act of God, by virtue of the intrinsic generosity of love itself, which acquires a new ability in the life-generating capacity of the body.

The point at which we find the highest expression of love between human persons, we find the deepest meaning of the human body, in the sense of its “inner ratio” or “reason for being”—because of the body, the contingent person’s spiritual act of love is able to bring a new person into existence. As we have said: no angel can co-create. And while it would be speculative, we can perhaps go farther. Perhaps we can say that the vast cosmos, the whole expanse of material reality as such, was created for one reason: so that some bits of this matter could become integrated into a personal soul in order that this bodily person could enter into a way of loving that affords him a participation in God’s fatherhood.

It thus becomes clear that to reject the coming to be of the child would be to destroy the love itself between the spouses, for the child is the embodiment of one of the two essential dimensions of that love, as found in this particular embodied expression. In what follows, I offer a deeper explanation of these truths about love and procreation.

Deeper Reflection on Love and Procreation
John Paul II’s illumination of the special nature of the body-soul unity, and his bringing to light the body’s centrality in issues surrounding marriage, sexual morality, and bio-ethics, is to my mind one of the most important philosophical contributions of his pontificate. In his Theology of the Body, he makes it clear that the human body is more than matter inhabited by a soul. Rather, it is the personal soul expressing itself in physical dimensions. This reality is difficult to put into language, but here are some of the ways that John Paul speaks about it: the body is “penetrable and transparent…in such a way as to make it clear who man is”; it alone “makes visible the invisible.” In his Letter to Families, he speaks of the soul as “embodied,” and of the human body as “spiritualized.” All of these ideas are meant to express that the human body is, as it were, the very incursion of a personal soul into the realm of matter, in such a way that the body truly is the person. We could say that the human person is one being existing in two dimensions.

Since the body is an extension of the person himself, John Paul emphasized that the body participates in the human person’s subjectivity—and is not merely an “object” or instrument that he uses.8 It is co-subject with the person in his performance of bodily acts. We can see how it is that in giving “merely” of their bodies in the creation of the child, the spouses give themselves in virtue of their presence in their bodies.

However, this mutual “indwelling” of body and soul, found in the incarnate person’s way of being, is not all that underlies the gift of self in the case of the spousal act. According to Dietrich von Hildebrand, there is a uniquely deep intersection of body and soul in the sexual sphere. Because of this, the bodily experience of sex is never merely bodily, but is, by its very nature, connected with deep spiritual and psychological experiences in the human person.9 Sex occupies a most deep and intimate place within the person, so that “When [sex] speaks, it is no mere obiter dictum {casual expression}, but a voice from the depth, the utterance of something central, and of the utmost significance.”10

Now, based on this unique character of sexuality, the spousal act itself is a special kind of bodily act: it is a bodily act with an “interior space,” fashioned to be “animated” by a spiritual reality, specifically by the spiritual reality of spousal love. Compare this with other bodily actions—such as a wave of the hand. This bodily behavior has no “inner side” and, therefore, has no intrinsic meaning. Its meaning is given to it from the outside, by convention, and can therefore legitimately be changed, and the act used to mean something different. The bodily act of sex, by contrast, by its very nature “speaks” the language of spousal love in unison with the soul, as a kind of “second dimension” of the act of love. The depth at which this act takes place—based on the unique structure of sexuality described above—means that a unique degree of self-giving is accomplished, which is often referred to as a “consummation” of spousal love. Because of the inherent love-meaning of this bodily act, it cannot be separated from this interior dimension without suffering violence.

All love is, at its heart, self-donation. Spousal self-donation takes on a particular, concrete nature or form, insofar as it incorporates the bodily dimension of the human person. But we must go further: the body augments the human act of love, adding something that it would otherwise not possess. Thus, we must say that the body “acts on” the soul, deepening the experience of communion between the spouses. Benedict XVI refers to this marvelous exchange in Deus caritas est: “Christian faith … has always considered man a unity in duality, a reality in which spirit and matter compenetrate, and in which each is brought to a new nobility.”11

We must note the significance of the fact that it is by means of just such an act that the human person is created. We are so accustomed to this that it no longer makes us pause. But it is not something that should be taken for granted—since God could have arranged for the creation of the human person to happen in any number of ways. In fact, however, the child is conceived in an act of love that takes place between the spouses; it is not created by an act that has the child’s conception as its direct end.12 It is, furthermore, an act of tremendous depth and significance for the spouses themselves, involving their most intimate being; it is the consummation of the longing for union to which their spousal love for one another has impelled them; it is an act in which it is imperative, on pain of immoral behavior, that the spouses be truly conscious and aware, focused on one another and on nothing else…

While we can say that the final end in the sense of the full meaning of marriage is achieved in the family, in the coming to be of a child, that is at the origin of the child’s being. In the case of human generation, quite unlike animal generation, we find that the coming to be of the child is an overflow of an act distinct from the event of its creation: an act between the spouses of mutual self-donation.13

In this concrete instantiation of love in its two dimensions, the mutual self-donation of the spouses that occurs in the spousal act ends up simultaneously effecting the spouses’ transmission of self to the child—as the overflow dimension of their union. And so the coming into being of the child is the completion of the union between the spouses, insofar as the child is the highest instance of the fruitful dimension of their love. The union of the spouses “flowers” into a new being which is a “living reflection of their love, a permanent sign of conjugal unity.”14 As a new agent of love, drawn into and expanding the already-existing circle of love between the spouses, the child is truly the “ultimate crown”15 of their union. Having discovered this ultimate fruitfulness of the spousal act, we see that even if conception does not result from every act of intercourse, the full meaning of the spousal exchange is found in the concept of parenthood. At the same time, we see how the spousal act, understood in this way, safeguards the love-origin (required in justice) of the child. The child is truly incorporated into the equation of love, as a kind of “incarnation” of the superabundant aspect of the union of the spouses.

Here, in the fruitful dimension of love, as in the case of union, the body affords the spirit a new power: through it, the spouses can be co-agents with God the Father in the creation of a new human person. The spirit is indeed “brought to a new nobility” through the human person’s bodily being.

We said above that the love-origin of the child is safeguarded by the fact that the act in which it is conceived is an act of love between the parents. Now we can add, it is this fact which also grounds the Church’s prohibition against contraception. The coming into being of the child is organically wedded to the union of the spouses: the child is the superabundanceof the union of spousal love in this particular expression, that is, in its deepest, embodied manifestation. Just like all love, the conjugal act “embodies” both dimensions of love, the unitive and the fecund. And it does so in an extraordinary fashion: the total self-giving found in the union between the spouses is absolutely unsurpassed by any other human relationship of love, and the fruitfulness characteristic of love is, in this case, the coming into being of a substantial human being with an immortal soul, a person in his own right. Even though God could have arranged matters differently, it is clear that there is a deep correlation between the kind of union of persons taking place in and through the bodily spousal act, and the kind of fecundity into which it flowers.

Once we have discovered the connection between the two, in this particular incarnation of love, we see that to directly make impossible the overflowing of this expression of love into physical fruitfulness is to attempt to rend love asunder, and thus (to one degree or another) to destroy it. Paul VI writes that the Church’s teaching that man may not separate the two is based on the fact that they are inseparable:

This particular doctrine, often expounded by the magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act.

Now we understand why: union and love are inseparably intertwined to make up the single reality of love. We have seen how embodied spousal love is a particular expression of this law of love. Just as this act of union is wholly specific and concrete—in virtue of its bodily nature, of the special faculties employed, of its specific gestures, of its specific dynamism, of the specific spiritual and psychological experiences, of its tremendous depth—so also is the highest fruitfulness flowing from this union of a wholly specific nature.

We note that both dimensions are deeply related to the body: the body in its sexuality provides a new totality and depth of union, the body in its fertility provides the possibility of a new substantial being. And so just as any union which rejects its specific fruit is by definition corrupted, so the direct rendering infertile of the spousal act is an infallible witness to the fact that the act was not entered into as an act of spousal union, that is, that the act was vacated of its intrinsic meaning; for this expression of love has tied to it this expression of fruitfulness, at least as its highest possibility. It is to witness that the bodily act, now vacated of its soul, was used as an instrument for the achievement of some end external to the act itself—perhaps pleasure or some other end.16

The fact that the act is not in every individual instance fruitful in the highest possible way does not change things. Its “occasional” fruitfulness in this particular way has to do with the particular conditions of human fertility—one of them being the direct action of God in creating the soul; another is the bodily rhythms that God put in place by his free decision. But the fact that the conditions of fertility make it so that not every act culminates in conception in no way obscures the deep connection between the union, and the fruitfulness, and its moral implications.

It is because the spousal act is the expression of the spiritual reality of love that truly participating in it is subject to the laws of love. Because spousal love is the “interior soul” of this bodily act, to alter the bodily dimension is not to alter only it, but it is to alter the act of the spirit that it is fashioned to embody. This allows us to understand the words of Paul VI, in Humanae vitae, that only “if each of these essential qualities, the unitive and the procreative, is preserved, the use of marriage fully retains its sense of true mutual love…” In prohibiting contraception, the Church in her wisdom is safeguarding the love between the spouses.

  1. Some examples of norms brought into focus in a new way in the course of recent reflection: see how Donum vitae, the 1987 document giving the Church’s teaching on in vitro fertilization, illuminates the child’s right to be conceived in an individual, concrete act of love of the spouses for each other; see the way in which Karol Wojtyla’s Love and Responsibility shows with new clarity the absolute demand that each spouse approach the other as an end in him/herself in the conjugal act; see the way in which the Theology of the Body gives a deep grounding to the need for chastity within marriage – and we could give many more examples. 
  2. A secondary impetus for the writing of this article is a recent statement put out by the Wijngaards Institute, which repeats many of these misinterpretations:  
  3. “This particular doctrine, often expounded by the Magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act.” Pope Paul VI, Humane Vitae (July, 1968): 12. (
  4. Paul VI in Humanae vitae does not speak of “ends” but of the two “meanings” of the conjugal act. 
  5. Maximilian Kolbe is known for the famous phrase, “Only love creates”. 
  6. Man and Woman He Created Them: A Theology of the Body, trans. Michael Waldstein (Boston: Pauline Books and Media, 2006), audience of January 2, 1980.
  7. Dives in misericordia (Vatican: The Holy See, 1980): 7. (
  8. Theology of the Body 7:2. “Man is a subject not only by his self-consciousness and by self-determination, but also based on his own body. The structure of this body is such that it permits him to be the author of genuinely human activity. In this activity, the body expresses the person; it is thus, in all its materiality…penetrable and transparent as it were, in such a way as to make it clear who man is…” 
  9. Purity: The Mystery of Christian Sexuality (Franciscan University Press: Steubenville, 1989), p. 5. A little later von Hildebrand writes, “In virtue of its profound centrality and intimacy, as also of its mystery, sex is capable of a particular relationship with love, the most spiritual and the deepest of all experiences.” 
  10. Purity, p. 5. This depth of sexuality explains the privacy that surrounds the sexual sphere, as well as the salutary shame associated with it. 
  11.  Benedict XVI, Deus caritas est (December, 2005): 5. ( Emphasis mine. 
  12.  This is perhaps one of the reasons that the Church has never to my knowledge spoken of the parents as being required to aim at the coming into existence of the child, but only of the requirement for them to be open to its coming into existence. The argument of Donum vitae rests wholly on this dimension of procreation: that the conception of the child is not something that the parents “do”, but a reality of which they are the recipients. See William May’s insistence on this same point in “Begetting vs. Making Babies,” Christendom Awake (2004):
  13. This very important point is at the heart of the Theology of the Body, namely, that sexuality in the case of the person is spousal in its character, and thus has love as its form. Far from being simply a “procreative faculty” in a straightforward manner, sex is a faculty for love – from which then springs its fecundity, as another dimension of love. John Paul writes, for example, that “The human body, with its sex – its masculinity and femininity – seen in the very mystery of creation, is not only a source of fruitfulness and of procreation, as in the whole natural order, but contains ‘from the beginning’ the ‘spousal’ attribute, that is, the power to express love: precisely that love in which the human person becomes a gift and – through this gift – fulfills the very meaning of his being and existence.” 15:1 
  14.  Familiaris consortio 14 
  15. Paul VI, Gaudium et spes (December, 1965): 48 (
  16. All of this indicates the gulf – both moral and anthropological – that exists between the use of “natural family planning” and contraception in the regulation of birth. In technical philosophical language, they are two different acts with two different moral objects. 
About Dr. Maria Fedoryka, PhD
Dr. Maria Fedoryka is associate professor of philosophy at Ave Maria University. She works in the field of the philosophy of love, focusing on its role at the center of the relationship between God and creation, and on its meaning for human existence, especially in marriage, family and sexuality. Among her publications are the popular booklet The Special Gift of Women for God, the Family and the World published by the Catholic Truth Society in England, and the scholarly article on the teaching of Humanae vitae in the American Catholic Philosophical Quarterly titled Finis superabundant Operis: Refining an Ancient Cause for Understanding the Spousal Act.

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Honored Brothers and Dear Sons,
Health and Apostolic Benediction. 

The transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. It has always been a source of great joy to them, even though it sometimes entails many difficulties and hardships.

The fulfillment of this duty has always posed problems to the conscience of married people, but the recent course of human society and the concomitant changes have provoked new questions. The Church cannot ignore these questions, for they concern matters intimately connected with the life and happiness of human beings.

  2. The changes that have taken place are of considerable importance and varied in nature. In the first place there is the rapid increase in population which has made many fear that world population is going to grow faster than available resources, with the consequence that many families and developing countries would be faced with greater hardships. This can easily induce public authorities to be tempted to take even harsher measures to avert this danger. There is also the fact that not only working and housing conditions but the greater demands made both in the economic and educational field pose a living situation in which it is frequently difficult these days to provide properly for a large family.

Also noteworthy is a new understanding of the dignity of woman and her place in society, of the value of conjugal love in marriage and the relationship of conjugal acts to this love.

But the most remarkable development of all is to be seen in man’s stupendous progress in the domination and rational organization of the forces of nature to the point that he is endeavoring to extend this control over every aspect of his own life—over his body, over his mind and emotions, over his social life, and even over the laws that regulate the transmission of life.

New Questions

  1. This new state of things gives rise to new questions. Granted the conditions of life today and taking into account the relevance of married love to the harmony and mutual fidelity of husband and wife, would it not be right to review the moral norms in force till now, especially when it is felt that these can be observed only with the gravest difficulty, sometimes only by heroic effort?

Moreover, if one were to apply here the so called principle of totality, could it not be accepted that the intention to have a less prolific but more rationally planned family might transform an action which renders natural processes infertile into a licit and provident control of birth? Could it not be admitted, in other words, that procreative finality applies to the totality of married life rather than to each single act? A further question is whether, because people are more conscious today of their responsibilities, the time has not come when the transmission of life should be regulated by their intelligence and will rather than through the specific rhythms of their own bodies.

Interpreting the Moral Law

  1. This kind of question requires from the teaching authority of the Church a new and deeper reflection on the principles of the moral teaching on marriage—a teaching which is based on the natural law as illuminated and enriched by divine Revelation.

No member of the faithful could possibly deny that the Church is competent in her magisterium to interpret the natural moral law. It is in fact indisputable, as Our predecessors have many times declared, (l) that Jesus Christ, when He communicated His divine power to Peter and the other Apostles and sent them to teach all nations His commandments, (2) constituted them as the authentic guardians and interpreters of the whole moral law, not only, that is, of the law of the Gospel but also of the natural law. For the natural law, too, declares the will of God, and its faithful observance is necessary for men’s eternal salvation. (3)

In carrying out this mandate, the Church has always issued appropriate documents on the nature of marriage, the correct use of conjugal rights, and the duties of spouses. These documents have been more copious in recent times. (4)

Special Studies

  1. The consciousness of the same responsibility induced Us to confirm and expand the commission set up by Our predecessor Pope John XXIII, of happy memory, in March, 1963. This commission included married couples as well as many experts in the various fields pertinent to these questions. Its task was to examine views and opinions concerning married life, and especially on the correct regulation of births; and it was also to provide the teaching authority of the Church with such evidence as would enable it to give an apt reply in this matter, which not only the faithful but also the rest of the world were waiting for. (5)

When the evidence of the experts had been received, as well as the opinions and advice of a considerable number of Our brethren in the episcopate—some of whom sent their views spontaneously, while others were requested by Us to do so—We were in a position to weigh with more precision all the aspects of this complex subject. Hence We are deeply grateful to all those concerned.

The Magisterium’s Reply

  1. However, the conclusions arrived at by the commission could not be considered by Us as definitive and absolutely certain, dispensing Us from the duty of examining personally this serious question. This was all the more necessary because, within the commission itself, there was not complete agreement concerning the moral norms to be proposed, and especially because certain approaches and criteria for a solution to this question had emerged which were at variance with the moral doctrine on marriage constantly taught by the magisterium of the Church.

Consequently, now that We have sifted carefully the evidence sent to Us and intently studied the whole matter, as well as prayed constantly to God, We, by virtue of the mandate entrusted to Us by Christ, intend to give Our reply to this series of grave questions.

  2. The question of human procreation, like every other question which touches human life, involves more than the limited aspects specific to such disciplines as biology, psychology, demography or sociology. It is the whole man and the whole mission to which he is called that must be considered: both its natural, earthly aspects and its supernatural, eternal aspects. And since in the attempt to justify artificial methods of birth control many appeal to the demands of married love or of responsible parenthood, these two important realities of married life must be accurately defined and analyzed. This is what We mean to do, with special reference to what the Second Vatican Council taught with the highest authority in its Pastoral Constitution on the Church in the World of Today.

God’s Loving Design

  1. Married love particularly reveals its true nature and nobility when we realize that it takes its origin from God, who “is love,” (6) the Father “from whom every family in heaven and on earth is named.” (7)

Marriage, then, is far from being the effect of chance or the result of the blind evolution of natural forces. It is in reality the wise and provident institution of God the Creator, whose purpose was to effect in man His loving design. As a consequence, husband and wife, through that mutual gift of themselves, which is specific and exclusive to them alone, develop that union of two persons in which they perfect one another, cooperating with God in the generation and rearing of new lives.

The marriage of those who have been baptized is, in addition, invested with the dignity of a sacramental sign of grace, for it represents the union of Christ and His Church.

Married Love

  1. 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.” (8)

Responsible Parenthood

  1. Married love, therefore, requires of husband and wife the full awareness of their obligations in the matter of responsible parenthood, which today, rightly enough, is much insisted upon, but which at the same time should be rightly understood. Thus, we do well to consider responsible parenthood in the light of its varied legitimate and interrelated aspects.

With regard to the biological processes, responsible parenthood means an awareness of, and respect for, their proper functions. In the procreative faculty the human mind discerns biological laws that apply to the human person. (9)

With regard to man’s innate drives and emotions, responsible parenthood means that man’s reason and will must exert control over them.

With regard to physical, economic, psychological and social conditions, responsible parenthood is exercised by those who prudently and generously decide to have more children, and by those who, for serious reasons and with due respect to moral precepts, decide not to have additional children for either a certain or an indefinite period of time.

Responsible parenthood, as we use the term here, has one further essential aspect of paramount importance. It concerns the objective moral order which was established by God, and of which a right conscience is the true interpreter. In a word, the exercise of responsible parenthood requires that husband and wife, keeping a right order of priorities, recognize their own duties toward God, themselves, their families and human society.

From this it follows that they are not free to act as they choose in the service of transmitting life, as if it were wholly up to them to decide what is the right course to follow. On the contrary, they are bound to ensure that what they do corresponds to the will of God the Creator. The very nature of marriage and its use makes His will clear, while the constant teaching of the Church spells it out. (10)

Observing the Natural Law

  1. The sexual activity, in which husband and wife are intimately and chastely united with one another, through which human life is transmitted, is, as the recent Council recalled, “noble and worthy.” (11) It does not, moreover, cease to be legitimate even when, for reasons independent of their will, it is foreseen to be infertile. For its natural adaptation to the expression and strengthening of the union of husband and wife is not thereby suppressed. The fact is, as experience shows, that new life is not the result of each and every act of sexual intercourse. God has wisely ordered laws of nature and the incidence of fertility in such a way that successive births are already naturally spaced through the inherent operation of these laws. The Church, nevertheless, in urging men to the observance of the precepts of the natural law, which it interprets by its constant doctrine, teaches that each and every marital act must of necessity retain its intrinsic relationship to the procreation of human life. (12)

Union and Procreation

  1. This particular doctrine, often expounded by the magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act.

The reason is that the fundamental nature of the marriage act, while uniting husband and wife in the closest intimacy, also renders them capable of generating new life—and this as a result of laws written into the actual nature of man and of woman. And if each of these essential qualities, the unitive and the procreative, is preserved, the use of marriage fully retains its sense of true mutual love and its ordination to the supreme responsibility of parenthood to which man is called. We believe that our contemporaries are particularly capable of seeing that this teaching is in harmony with human reason.

Faithfulness to God’s Design

  1. Men rightly observe that a conjugal act imposed on one’s partner without regard to his or her condition or personal and reasonable wishes in the matter, is no true act of love, and therefore offends the moral order in its particular application to the intimate relationship of husband and wife. If they further reflect, they must also recognize that an act of mutual love which impairs the capacity to transmit life which God the Creator, through specific laws, has built into it, frustrates His design which constitutes the norm of marriage, and contradicts the will of the Author of life. Hence to use this divine gift while depriving it, even if only partially, of its meaning and purpose, is equally repugnant to the nature of man and of woman, and is consequently in opposition to the plan of God and His holy will. But to experience the gift of married love while respecting the laws of conception is to acknowledge that one is not the master of the sources of life but rather the minister of the design established by the Creator. Just as man does not have unlimited dominion over his body in general, so also, and with more particular reason, he has no such dominion over his specifically sexual faculties, for these are concerned by their very nature with the generation of life, of which God is the source. “Human life is sacred—all men must recognize that fact,” Our predecessor Pope John XXIII recalled. “From its very inception it reveals the creating hand of God.” (13)

Unlawful Birth Control Methods

  1. 1Therefore We base Our words on the first principles of a human and Christian doctrine of marriage when We are obliged once more to declare that the direct interruption of the generative process already begun and, above all, all direct abortion, even for therapeutic reasons, are to be absolutely excluded as lawful means of regulating the number of children. (14) Equally to be condemned, as the magisterium of the Church has affirmed on many occasions, is direct sterilization, whether of the man or of the woman, whether permanent or temporary. (15)

Similarly 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. (16)

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. 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 (18)—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. 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.

Lawful Therapeutic Means

  1. On the other hand, the Church does not consider at all illicit the use of those therapeutic means necessary to cure bodily diseases, even if a foreseeable impediment to procreation should result there from—provided such impediment is not directly intended for any motive whatsoever. (19)

Recourse to Infertile Periods

  1. Now as We noted earlier (no. 3), some people today raise the objection against this particular doctrine of the Church concerning the moral laws governing marriage, that human intelligence has both the right and responsibility to control those forces of irrational nature which come within its ambit and to direct them toward ends beneficial to man. Others ask on the same point whether it is not reasonable in so many cases to use artificial birth control if by so doing the harmony and peace of a family are better served and more suitable conditions are provided for the education of children already born. To this question We must give a clear reply. The Church is the first to praise and commend the application of human intelligence to an activity in which a rational creature such as man is so closely associated with his Creator. But she affirms that this must be done within the limits of the order of reality established by God.

If therefore there are well-grounded reasons for spacing births, arising from the physical or psychological condition of husband or wife, or from external circumstances, the Church teaches that married people may then take advantage of the natural cycles immanent in the reproductive system and engage in marital intercourse only during those times that are infertile, thus controlling birth in a way which does not in the least offend the moral principles which We have just explained. (20)

Neither the Church nor her doctrine is inconsistent when she considers it lawful for married people to take advantage of the infertile period but 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. In reality, these two cases are completely different. In the former the married couple rightly use a faculty provided them by nature. In the later they obstruct the natural development of the generative process. It cannot be denied that in each case the married couple, for acceptable reasons, are both perfectly clear in their intention to avoid children and wish to make sure that none will result. But it is equally true that it is exclusively in the former case that husband and wife are ready to abstain from intercourse during the fertile period as often as for reasonable motives the birth of another child is not desirable. And when the infertile period recurs, they use their married intimacy to express their mutual love and safeguard their fidelity toward one another. In doing this they certainly give proof of a true and authentic love.

Consequences of Artificial Methods

  1. 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.

Limits to Man’s Power

Consequently, unless we are willing that the responsibility of procreating life should be left to the arbitrary decision of men, we must accept that there are certain limits, beyond which it is wrong to go, to the power of man over his own body and its natural functions—limits, let it be said, which no one, whether as a private individual or as a public authority, can lawfully exceed. These limits are expressly imposed because of the reverence due to the whole human organism and its natural functions, in the light of the principles We stated earlier, and in accordance with a correct understanding of the “principle of totality” enunciated by Our predecessor Pope Pius XII. (21)

Concern of the Church

  1. 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.” (22) 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.” (23)


  1. Our words would not be an adequate expression of the thought and solicitude of the Church, Mother and Teacher of all peoples, if, after having recalled men to the observance and respect of the divine law regarding matrimony, they did not also support mankind in the honest regulation of birth amid the difficult conditions which today afflict families and peoples. The Church, in fact, cannot act differently toward men than did the Redeemer. She knows their weaknesses, she has compassion on the multitude, she welcomes sinners. But at the same time she cannot do otherwise than teach the law. For it is in fact the law of human life restored to its native truth and guided by the Spirit of God. (24) Observing the Divine Law.
  2. The teaching of the Church regarding the proper regulation of birth is a promulgation of the law of God Himself. And yet there is no doubt that to many it will appear not merely difficult but even impossible to observe. Now it is true that like all good things which are outstanding for their nobility and for the benefits which they confer on men, so this law demands from individual men and women, from families and from human society, a resolute purpose and great endurance. Indeed it cannot be observed unless God comes to their help with the grace by which the goodwill of men is sustained and strengthened. But to those who consider this matter diligently it will indeed be evident that this endurance enhances man’s dignity and confers benefits on human society.

Value of Self-Discipline

  1. The right and lawful ordering of birth demands, first of all, that spouses fully recognize and value the true blessings of family life and that they acquire complete mastery over themselves and their emotions. For if with the aid of reason and of free will they are to control their natural drives, there can be no doubt at all of the need for self-denial. Only then will the expression of love, essential to married life, conform to right order. This is especially clear in the practice of periodic continence. Self-discipline of this kind is a shining witness to the chastity of husband and wife and, far from being a hindrance to their love of one another, transforms it by giving it a more truly human character. And if this self-discipline does demand that they persevere in their purpose and efforts, it has at the same time the salutary effect of enabling husband and wife to develop to their personalities and to be enriched with spiritual blessings. For it brings to family life abundant fruits of tranquility and peace. It helps in solving difficulties of other kinds. It fosters in husband and wife thoughtfulness and loving consideration for one another. It helps them to repel inordinate self-love, which is the opposite of charity. It arouses in them a consciousness of their responsibilities. And finally, it confers upon parents a deeper and more effective influence in the education of their children. As their children grow up, they develop a right sense of values and achieve a serene and harmonious use of their mental and physical powers.

Promotion of Chastity

  1. We take this opportunity to address those who are engaged in education and all those whose right and duty it is to provide for the common good of human society. We would call their attention to the need to create an atmosphere favorable to the growth of chastity so that true liberty may prevail over license and the norms of the moral law may be fully safeguarded.

Everything therefore in the modern means of social communication which arouses men’s baser passions and encourages low moral standards, as well as every obscenity in the written word and every form of indecency on the stage and screen, should be condemned publicly and unanimously by all those who have at heart the advance of civilization and the safeguarding of the outstanding values of the human spirit. It is quite absurd to defend this kind of depravity in the name of art or culture (25) or by pleading the liberty which may be allowed in this field by the public authorities.

Appeal to Public Authorities

  1. 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.” (26) 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. (27) 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.

To Scientists

  1. Our next appeal is to men of science. These can “considerably advance the welfare of marriage and the family and also peace of conscience, if by pooling their efforts they strive to elucidate more thoroughly the conditions favorable to a proper regulation of births.” (28) It is supremely desirable, and this was also the mind of Pius XII, that medical science should by the study of natural rhythms succeed in determining a sufficiently secure basis for the chaste limitation of offspring. (29) In this way scientists, especially those who are Catholics, will by their research establish the truth of the Church’s claim that “there can be no contradiction between two divine laws—that which governs the transmitting of life and that which governs the fostering of married love.” (30)

To Christian Couples

  1. And now We turn in a special way to Our own sons and daughters, to those most of all whom God calls to serve Him in the state of marriage. While the Church does indeed hand on to her children the inviolable conditions laid down by God’s law, she is also the herald of salvation and through the sacraments she flings wide open the channels of grace through which man is made a new creature responding in charity and true freedom to the design of his Creator and Savior, experiencing too the sweetness of the yoke of Christ. (31)

In humble obedience then to her voice, let Christian husbands and wives be mindful of their vocation to the Christian life, a vocation which, deriving from their Baptism, has been confirmed anew and made more explicit by the Sacrament of Matrimony. For by this sacrament they are strengthened and, one might almost say, consecrated to the faithful fulfillment of their duties. Thus will they realize to the full their calling and bear witness as becomes them, to Christ before the world. (32) For the Lord has entrusted to them the task of making visible to men and women the holiness and joy of the law which united inseparably their love for one another and the cooperation they give to God’s love, God who is the Author of human life.

We have no wish at all to pass over in silence the difficulties, at times very great, which beset the lives of Christian married couples. For them, as indeed for every one of us, “the gate is narrow and the way is hard, that leads to life.” (33) Nevertheless it is precisely the hope of that life which, like a brightly burning torch, lights up their journey, as, strong in spirit, they strive to live “sober, upright and godly lives in this world,” (34) knowing for sure that “the form of this world is passing away.” (35)

Recourse to God

For this reason husbands and wives should take up the burden appointed to them, willingly, in the strength of faith and of that hope which “does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us ~}36 Then let them implore the help of God with unremitting prayer and, most of all, let them draw grace and charity from that unfailing fount which is the Eucharist. If, however, sin still exercises its hold over them, they are not to lose heart. Rather must they, humble and persevering, have recourse to the mercy of God, abundantly bestowed in the Sacrament of Penance. In this way, for sure, they will be able to reach that perfection of married life which the Apostle sets out in these words: “Husbands, love your wives, as Christ loved the Church. . . Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the Church. . . This is a great mystery, and I mean in reference to Christ and the Church; however, let each one of you love his wife as himself, and let the wife see that she respects her husband.” (37)

Family Apostolate

  1. Among the fruits that ripen if the law of God be resolutely obeyed, the most precious is certainly this, that married couples themselves will often desire to communicate their own experience to others. Thus it comes about that in the fullness of the lay vocation will be included a novel and outstanding form of the apostolate by which, like ministering to like, married couples themselves by the leadership they offer will become apostles to other married couples. And surely among all the forms of the Christian apostolate it is hard to think of one more opportune for the present time. (38)

To Doctors and Nurses

  1. Likewise we hold in the highest esteem those doctors and members of the nursing profession who, in the exercise of their calling, endeavor to fulfill the demands of their Christian vocation before any merely human interest. Let them therefore continue constant in their resolution always to support those lines of action which accord with faith and with right reason. And let them strive to win agreement and support for these policies among their professional colleagues. Moreover, they should regard it as an essential part of their skill to make themselves fully proficient in this difficult field of medical knowledge. For then, when married couples ask for their advice, they may be in a position to give them right counsel and to point them in the proper direction. Married couples have a right to expect this much from them.

To Priests

  1. And now, beloved sons, you who are priests, you who in virtue of your sacred office act as counselors and spiritual leaders both of individual men and women and of families—We turn to you filled with great confidence. For it is your principal duty—We are speaking especially to you who teach moral theology—to spell out clearly and completely the Church’s teaching on marriage. In the performance of your ministry you must be the first to give an example of that sincere obedience, inward as well as outward, which is due to the magisterium of the Church. For, as you know, the pastors of the Church enjoy a special light of the Holy Spirit in teaching the truth. (39) And this, rather than the arguments they put forward, is why you are bound to such obedience. Nor will it escape you that if men’s peace of soul and the unity of the Christian people are to be preserved, then it is of the utmost importance that in moral as well as in dogmatic theology all should obey the magisterium of the Church and should speak as with one voice. Therefore We make Our own the anxious words of the great Apostle Paul and with all Our heart We renew Our appeal to you: “I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment.” (40)

Christian Compassion

  1. Now it is an outstanding manifestation of charity toward souls to omit nothing from the saving doctrine of Christ; but this must always be joined with tolerance and charity, as Christ Himself showed in His conversations and dealings with men. For when He came, not to judge, but to save the world, (41) was He not bitterly severe toward sin, but patient and abounding in mercy toward sinners?

Husbands and wives, therefore, when deeply distressed by reason of the difficulties of their life, must find stamped in the heart and voice of their priest the likeness of the voice and the love of our Redeemer.

So speak with full confidence, beloved sons, convinced that while the Holy Spirit of God is present to the magisterium proclaiming sound doctrine, He also illumines from within the hearts of the faithful and invites their assent. Teach married couples the necessary way of prayer and prepare them to approach more often with great faith the Sacraments of the Eucharist and of Penance. Let them never lose heart because of their weakness.

To Bishops

  1. And now as We come to the end of this encyclical letter, We turn Our mind to you, reverently and lovingly, beloved and venerable brothers in the episcopate, with whom We share more closely the care of the spiritual good of the People of God. For We invite all of you, We implore you, to give a lead to your priests who assist you in the sacred ministry, and to the faithful of your dioceses, and to devote yourselves with all zeal and without delay to safeguarding the holiness of marriage, in order to guide married life to its full human and Christian perfection. Consider this mission as one of your most urgent responsibilities at the present time. As you well know, it calls for concerted pastoral action in every field of human diligence, economic, cultural and social. If simultaneous progress is made in these various fields, then the intimate life of parents and children in the family will be rendered not only more tolerable, but easier and more joyful. And life together in human society will be enriched with fraternal charity and made more stable with true peace when God’s design which He conceived for the world is faithfully followed.

A Great Work

  1. Venerable brothers, beloved sons, all men of good will, great indeed is the work of education, of progress and of charity to which We now summon all of you. And this We do relying on the unshakable teaching of the Church, which teaching Peter’s successor together with his brothers in the Catholic episcopate faithfully guards and interprets. And We are convinced that this truly great work will bring blessings both on the world and on the Church. For man cannot attain that true happiness for which he yearns with all the strength of his spirit, unless he keeps the laws which the Most High God has engraved in his very nature. These laws must be wisely and lovingly observed. On this great work, on all of you and especially on married couples, We implore from the God of all holiness and pity an abundance of heavenly grace as a pledge of which We gladly bestow Our apostolic blessing.

Given at St. Peter’s, Rome, on the 25th day of July, the feast of St. James the Apostle, in the year 1968, the sixth of Our pontificate.


Read the source:


LATIN TEXT: Acta Apostolicae Sedis, 60 (1968), 481-503.

ENGLISH TRANSLATION: The Pope Speaks, 13 (Fall. 1969), 329-46.


(1) See Pius IX, encyc. letter Oui pluribus: Pii IX P.M. Acta, 1, pp. 9-10; St. Pius X encyc. letter Singulari quadam: AAS 4 (1912), 658; Pius XI, encyc.letter Casti connubii: AAS 22 (1930), 579-581; Pius XII, address Magnificate Dominum to the episcopate of the Catholic World: AAS 46 (1954), 671-672; John XXIII, encyc. letter Mater et Magistra: AAS 53 (1961), 457.

(2) See Mt 28. 18-19.

(3) See Mt 7. 21.

(4) See Council of Trent Roman Catechism, Part II, ch. 8; Leo XIII, encyc.letter ArcanumActa Leonis XIII, 2 (1880), 26-29; Pius XI, encyc.letter Divini illius Magistri: AAS 22 (1930), 58-61; encyc. letter Casti connubii: AAS 22 (1930), 545-546; Pius XII, Address to Italian Medico-Biological Union of St. Luke: Discorsi e radiomessaggi di Pio XII, VI, 191-192; to Italian Association of Catholic Midwives: AAS 43 (1951), 835-854; to the association known as the Family Campaign, and other family associations: AAS 43 (1951), 857-859; to 7th congress of International Society of Hematology: AAS 50 (1958), 734-735 [TPS VI, 394-395]; John XXIII, encyc.letter Mater et Magistra: AAS 53 (1961), 446-447 [TPS VII, 330-331]; Second Vatican Council, Pastoral Constitution on the Church in the World of Today, nos. 47-52: AAS 58 (1966), 1067-1074 [TPS XI, 289-295]; Code of Canon Law, canons 1067, 1068 §1, canon 1076, §§1-2.

(5) See Paul VI, Address to Sacred College of Cardinals: AAS 56 (1964), 588 [TPS IX, 355-356]; to Commission for the Study of Problems of Population, Family and Birth: AAS 57 (1965), 388 [TPS X, 225]; to National Congress of the Italian Society of Obstetrics and Gynecology: AAS 58 (1966), 1168 [TPS XI, 401-403].

(6) See 1 Jn 4. 8.

(7) Eph 3. 15.

(8) Second Vatican Council, Pastoral Constitution on the Church in the World of Today, no. 50: AAS 58 (1966), 1070-1072 [TPS XI, 292-293].

(9) See St. Thomas, Summa Theologiae, I-II, q. 94, art. 2.

(10) See Second Vatican Council, Pastoral Constitution on the Church in the World of Today, nos . 50- 5 1: AAS 58 ( 1 966) 1070-1073 [TPS XI, 292-293].

(11) See ibid., no. 49: AAS 58 (1966), 1070 [TPS XI, 291-292].

(12) See Pius XI. encyc. letter Casti connubi: AAS 22 (1930), 560; Pius XII, Address to Midwives: AAS 43 (1951), 843.

(13) See encyc. letter Mater et Magistra: AAS 53 (1961), 447 [TPS VII, 331].

(14) See Council of Trent Roman Catechism, Part II, ch. 8; Pius XI, encyc. letter Casti connubii: AAS 22 (1930), 562-564; Pius XII, Address to Medico-Biological Union of St. Luke: Discorsi e radiomessaggi, VI, 191-192; Address to Midwives: AAS 43 (1951), 842-843; Address to Family Campaign and other family associations: AAS 43 (1951), 857-859; John XXIII, encyc. letter Pacem in terris: AAS 55 (1963), 259-260 [TPS IX, 15-16]; Second Vatican Council, Pastoral Constitution on the Church in the World of Today, no. 51: AAS 58 (1966), 1072 [TPS XI, 293].

(15) See Pius XI, encyc. letter Casti connubii: AAS 22 (1930), 565; Decree of the Holy Office, Feb. 22, 1940: AAS 32 (1940), 73; Pius XII, Address to Midwives: AAS 43

(1951), 843-844; to the Society of Hematology: AAS 50 (1958), 734-735 [TPS VI, 394-395].

(16) See Council of Trent Roman Catechism, Part II, ch. 8; Pius XI, encyc. letter Casti connubii: AAS 22 (1930), 559-561; Pius XII, Address to Midwives: AAS 43 (1951), 843; to the Society of Hematology: AAS 50 (1958), 734-735 [TPS VI, 394-395]; John XXIII, encyc.letter Mater et Magistra: AAS 53 (1961), 447 [TPS VII, 331].

(17) See Pius XII, Address to National Congress of Italian Society of the Union of Catholic Jurists: AAS 45 (1953), 798-799 [TPS I, 67-69].

(18) See Rom 3. 8.

(19) See Pius XII, Address to 26th Congress of Italian Association of Urology: AAS 45 (1953), 674-675; to Society of Hematology: AAS 50 (1958), 734-735 [TPS VI, 394-395].

(20) See Pius XII, Address to Midwives: AAS 43 (1951), 846.

(21) See Pius XII, Address to Association of Urology: AAS 45 (1953), 674-675; to leaders and members of Italian Association of Cornea Donors and Italian Association for the Blind: AAS 48 (1956), 461-462 [TPS III, 200-201].

(22) Lk 2. 34.

(23) See Paul Vl, encyc. letter Populorum progressio: AAS 59 (1967), 268 [TPS XII, 151].

(24) See Rom 8.

(25) See Second Vatican Council, Decree on the Media of Social Communication, nos. 6-7: AAS 56 (1964), 147 [TPS IX, 340-341].

(26) Encyc. letter Mater et Magistra: AAS 53 (1961), 447 [TPS VII, 331].

(27) See encyc. letter Populorum progressio, nos. 48-55: AAS 59 (1967), 281-284 [TPS XII, 160-162].

(28) Second Vatican Council, Pastoral Constitution on the Church in the World of Today, no. 52: AAS 58 (1966), 1074 [TPS XI, 294].

(29) Address to Family Campaign and other family associations: AAS 43 (1951), 859.

(30) Second Vatican Council, Pastoral Constitution on the Church in the World of Today, no. 51: AAS 58 (1966), 1072 [TPS XI, 293].

(31) See Mt 11. 30.

(32) See Second Vatican Council, Pastoral Constitution on the Church in the World of Today, no. 48: AAS 58 (1966), 1067-1069 [TPS XI,290-291]; Dogmatic Constitution on the Church, no. 35: AAS 57 (1965), 40-41 [TPS X, 382-383].

(33) Mt 7. 14; see Heb 12. 11.

(34) See Ti 2. 12.

(35) See 1 Cor 7. 31.

(36) Rom 5. 5.

(37) Eph 5. 25, 28-29, 32-33.

(38) See Second Vatican Council, Dogmatic Constitution on the Church, nos. 35, 41: AAS 57 (1965), 40-45 [TPS X, 382-383, 386-387; Pastoral Constitution on the Church in the World of Today, nos. 48-49: AAS 58 (1966),1067-1070 [TPS XI, 290-292]; Decree on the Apostolate of the Laity, no. 11: AAS 58 (1966), 847-849 [TPS XI, 128-129].

(39) See Second Vatican Council, Dogmatic Constitution on the Church, no. 25: AAS 57 (1965), 29-31 [TPS X, 375-376].

(40) 1 Cor 1. 10.

(41) See Jn 3. 17.


Here-under are some articles about family and marriage for you to read or watch: 

  1. Getting to know you, please click this link:
  2. Be Positive, please click this link:
  3. Love and Marriage, please click this link:
  4. Endless Love – Marriage after all, please click this link:
  5. Say it with love, please click this link:
  6. Quality family moments, please click this link:
  7. Secret of successful marriage, please click this link:
  8. The vocation of marriage, please click this link:
  9. Marriage as Covenant, please click this link:
  10. Humility: Foundation for Marital Happiness, please click this link:
  11. Gratitude: Foundation for marriage, please click this link:
  12. True Meaning of marriage, please click this link:
  13. Marriage and incompatibility, please click this link:
  14. Love is a garden, please click this link:
  15. Three kinds of love, please click this link:

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THE DOWNLOAD: CLARIFYING MARRIAGE – A canon lawyer joins the panel

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Historian lays out how we’ve arrived at today’s unprecedented attacks on the family

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Why happily married women need to talk about sex?

Can a Catholic sign a pre-nuptial agreement? Can a Catholic sign a pre-nuptial agreement?

We want Church truth on marriage, young Catholics say We want Church truth on marriage, young Catholics say

Wives, Be Subordinate to Your Husbands? – John Paul II on Ephesians 5:21-33

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Bishop Olmsted Calls Men Into the Breach

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Keeping sex for marriage helps marriages last the distance

Pope Francis: Most Catholic marriages are null, some ‘cohabitations’ are ‘real marriage’

Why Christ Will Never Let His Bride Redefine Marriage?

Gay ‘marriage’: It’s not gay, and it’s not marriage – G.K. Chesterton

Church’s Teaching on Marriage Comes From Author of Creation, Say Bishops

The family in the era of soulmate marriage

Why millenials don’t want kids… Are their reasons good enough?

Real insights about porn and marriage

10 Issues You Should Discuss Before You Get Married (otherwise your marriage could be invalid!)

Engaged Couple’s Spiritual Checklist

Should You Get Married in the Church? 7 Couples Share Their Experience

Must Catholics Marry in a Church? Must Catholics Have Their Wedding in a Church?

Last Video Released in Series on Marriage

For Catholics A Woman’s Place is in the Home

Real Women- The Catholic View Marriage and Family

Real Women- Feminine Virtue and the Moral Life

The Human Person Is a Bioethical Word

Millennials stall the gender revolution in the home

‘Don’t Judge’ — How to Respond When Your Relativistic Friend Quotes Jesus

Don’t divorce: Powerful arguments for saving and revitalizing your marriage

Procreation: Still the Primary End of Marriage

Birth Control and NFP: What’s the Difference?

Divorce, Remarriage, and “Discerning the Body”