Fregillana, Katrina Dominica C.
4LM2
I. How is marriage defined?
According to Humanae Vitae:
God's Loving Design
8. 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.
Marriage is defined by the Church Encyclical Humanae Vitae as the revelation of God
who is love and the Father “from whom every family in heaven and on earth is named.”
Marriage is instituted by our God the Creator to be able effectuate and concretize His design.
Marriage is where in the man and woman enter into a union that would entail giving themselves
as a gift to each other which such is exclusive among themselves. It shall pave way in the
“generation and rearing of new lives”. Marriage would not only pave way for new lives but
also a hope and a way for God to make known his kingdom on earth.
II. Characteristics of true conjugal love
As provided by Humanae Vitae:
Married Love
9. In the light of these facts the characteristic features and exigencies of married love are
clearly indicated, and it is of the highest importance to evaluate them exactly.
This love is above all fully human, a compound of sense and spirit. It is not, then, merely a
question of natural instinct or emotional drive. It is also, and above all, an act of the free will,
whose trust is such that it is meant not only to survive the joys and sorrows of daily life, but
also to grow, so that husband and wife become in a way one heart and one soul, and together
attain their human fulfillment.
It is a love which is total—that very special form of personal friendship in which husband
and wife generously share everything, allowing no unreasonable exceptions and not thinking
solely of their own convenience. Whoever really loves his partner loves not only for what he
receives, but loves that partner for the partner's own sake, content to be able to enrich the other
with the gift of himself.
Married love is also faithful and exclusive of all other, and this until death. This is how
husband and wife understood it on the day on which, fully aware of what they were doing, they
freely vowed themselves to one another in marriage. Though this fidelity of husband and wife
sometimes presents difficulties, no one has the right to assert that it is impossible; it is, on the
contrary, always honorable and meritorious. The example of countless married couples proves
not only that fidelity is in accord with the nature of marriage, but also that it is the source of
profound and enduring happiness.
Finally, this love is fecund. It is not confined wholly to the loving interchange of husband and
wife; it also contrives to go beyond this to bring new life into being. "Marriage and conjugal
love are by their nature ordained toward the procreation and education of children. Children
are really the supreme gift of marriage and contribute in the highest degree to their parents'
welfare." (8)
True conjugal love is characterized as a love which is fully human a unity of sense and
spirit. It shall not only be limited to the thought that it is mere natural instinct or a surge of
emotions. Such love is when husband and wife become one in heart and soul, and shall be
together in the attainment of their human fulfillment.
True conjugal love mean being totally open to each other. Being a married is like having
a best friend who would stick around for the rest of your life. The husband and wife shall be
able to share anything under the sun. They shall value transparency so as no one between them
would cast a doubt. The fact that they are bound to share a life together, therefore they shall
always take into consideration of how their partner shall feel. They are not anymore living for
the sake of themselves but also for the sake of their partner for they are bound to share
themselves to one another.
Married love shall be faithful and exclusive. The husband and wife vowed that until
death they are meant to stay forever. Moreover this concept of fidelity is very much important
in keeping the marriage alive. The faithfulness of each partner would enable them to withstand
any tribulations that may come their way.
Finally, conjugal love shall be a shared effort between the husband and wife. This is
because by virtue of marriage that they establish a family that is the basic unit of the society
they must keep in mind of their vital duty of cultivating individuals so as for them to emerge
as productive members of the society. Marriage is a shared responsibility and it requires that
both husband and wife shall cooperate to make it work. It shall not be merely a one man man
team.
III. What does the Church mean by responsible parenthood?
As provided by Humanae Vitae:
Responsible Parenthood
10. 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)
Responsible parenthood shall be known by both husband and wife for they have the
responsibility of procreation. They are not only to bring life in this world but to make sure that
such child will grow up in a conducive and healthy environment. It is imperative of the husband
and wife to give prime importance to their family.
Responsible parenthood therefore stems from the biological and moral roots.
Biologically, the husband and wife are abound to have children who they can sustain. Man has
a procreative faculty which would enable him to perform such duty of procreation.
In the moral aspect, it is then the responsibility of the parents to ensure that their
children are responsible and humane individuals. It is not enough to sustain them merely of
their basic necessities but also of values and principles. These values and principles shall be
able to reflect the teachings of God as well as the common good. These would reflect not only
the upbringing of the children but also what kind of people their parents are. Being able to
actualize and concretize such duty would pave way top be in keeping of the plan of God.
IV. What are the grave consequences of artificial birth control?
Consequences of Artificial Methods
17. Responsible men can become more deeply convinced of the truth of the doctrine laid down
by the Church on this issue if they reflect on the consequences of methods and plans for
artificial birth control. Let them first consider how easily this course of action could open wide
the way for marital infidelity and a general lowering of moral standards. Not much experience
is needed to be fully aware of human weakness and to understand that human beings—and
especially the young, who are so exposed to temptation—need incentives to keep the moral
law, and it is an evil thing to make it easy for them to break that law. Another effect that gives
cause for alarm is that a man who grows accustomed to the use of contraceptive methods
may forget the reverence due to a woman, and, disregarding her physical and emotional
equilibrium, reduce her to being a mere instrument for the satisfaction of his own desires,
no longer considering her as his partner whom he should surround with care and affection.
Finally, careful consideration should be given to the danger of this power passing into the
hands of those public authorities who care little for the precepts of the moral law. Who will
blame a government which in its attempt to resolve the problems affecting an entire country
resorts to the same measures as are regarded as lawful by married people in the solution of
a particular family difficulty? Who will prevent public authorities from favoring those
contraceptive methods which they consider more effective? Should they regard this as
necessary, they may even impose their use on everyone. It could well happen, therefore, that
when people, either individually or in family or social life, experience the inherent difficulties
of the divine law and are determined to avoid them, they may give into the hands of public
authorities the power to intervene in the most personal and intimate responsibility of husband
and wife.
The prevalence of artificial method would pave way for the lowering of moral
standards. It would then create a culture of infidelity for the foundation of marriage which is
procreation is then being disregarded. Human beings are prone to temptation and they may
eventually be dependent on such artificial methods. The conjugal act or the act of having sex
will be merely a way to satisfy lust.
Moreover it will also be a way for domestic violence to prevail. Women will then be
susceptible domestic violence as initiated by their abusive husbands. This would also be
deemed as an effective way to reduce poverty as the government would believe. But the
implementation of these artificial measures shall be accompanied by education of those
marginalized by the society. It would also then be a disruption of the biological processes and
configuration of man which may eventually pave way for diseases to be prevalent.
These would then be defeating the purpose of the state to provide protection to the
family being a basic unit of the society. By virtue of these artificial methods, it would further
promote the prevalence of dysfunctional families which could affect on the development of a
person in terms of morals.
V. What are the pastoral directives of the encyclical?
Humanae vitae have the following directives which appeals to the different sectors of the
society so as to further strengthen as well as address the concerns and threats tp.family life
brought by changes in the society. These institutions are in the most favorable position to
address and repel such threats.
“19. 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.”
Despite the flaws possessed by human beings, the Church continues to promote the
Divine Law as the Church welcomes sinners. For it is through the Divine Law that the natural
course of human beings is being restored, maintained, and protected. The Church stays true to
its duties to bring salvation by virtue of the teachings of the Divine Law.
The fact that man is limited and prone to mistakes and misgivings, it shall then be a
reason that we bank on our Creator. Man cannot survive without the intervention of the Divine
Law. For it is by virtue of humanity that Divine Law prevails.
Value of Self-Discipline
21. 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.
In accordance with the encyclical, discipline shall encompass how a person responds and reacts
to a situation. It is thus deemed important that we train ourselves not to let emotions overcome
us. It shall then be a foundation of true conjugal love in a sense that it is aided by free will and
rationality. This can the be prevalent in the observance of chastity. It is important that the
husband wife observe exclusivity and faithfulness between them so as to build a strong
foundation of trust. Such foundation of trust would be a model for their children so as once
they have their own families it will enable them to build a family which is likewise founded on
trust. This is not an assurance that families which have a strong foundation of trust would not
be able to experience hardships and tribulations. However, having such foundation will enable
them to stand the test of time. Their discipline that they try to promote and observe in their
family would be a way to make them aware of their responsibility and role as a family.
Promotion of Chastity
22. 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.
Schools and educational institutions have a vital role in the promotion of chastity. The
institutions which shape the minds of the nation shall not only be able to enrich them
intellectually but also in terms of morality. Educational institutions are in the best position to
counteract the adverse effects of liberalism especially in the time wherein social media is
prevalent.
As provided by Humanae Vitae ( Paragraph 23):
Appeal to Public Authorities
23. And now We wish to speak to rulers of nations. To you most of all is committed the
responsibility of safeguarding the common good. You can contribute so much to the
preservation of morals. We beg of you, never allow the morals of your peoples to be
undermined. The family is the primary unit in the state; do not tolerate any legislation which
would introduce into the family those practices which are opposed to the natural law of God.
For there are other ways by which a government can and should solve the population
problem—that is to say by enacting laws which will assist families and by educating the people
wisely so that the moral law and the freedom of the citizens are both safeguarded.
Being in authority and having capacity to be of service to the people. It is then
imperative of the public officials to ensure the welfare of its people. The public officials are
mandated to take measures which shall promote the general welfare. To make sure that it is for
the good of the general welfare would also mean that it shall promote morals. Nothing shall
then be compromised in promoting the general welfare. It is even provided for in our
constitution that the state shall safeguard the wellbeing of families so as to ensure a progressive
nation.