- Artificial Contraception is charitable in a crowded world because because a reduced family size help conserve resources, which is beneficial to everybody.
People who reject the Church’s teaching on contraception,
by and large, do so not because they understand and disagree with it, but largely because their commitment to a certain life-style prevents them from giving the Church a fair hearing. Nonetheless, they do offer “reasons” for dismissing Church teaching. They** often accuse the Church of being excessively idealistic, or simply unrealistic, or out of step with the modern world, or lacking compassion for the economic and psychological hardships couples must undergo in having and raising children**.
The Church teaching
concerning contraception is not primarily negative, but based on a most positive understanding of marriage, sexuality, and God. Marriage**, in the truest sense, is not an arbitrary arrangement, but an institution established by Christ (Mt. 19: 3 ff.; Mk. 10: 2 ff.**) Marriage, therefore,
is divinely instituted. This lofty,
exalted understanding of marriage is nowhere better realized than in sexual union where the human act of husband and wife comes into intimate relationship with the creative act of God.
Sexual union between husband and wife take place on holy ground, as it were, since it is the place where God’s creation and the married couple’s procreation of new life intersect.
The Catechism states in:
2370 Periodic continence, that is, the methods of birth regulation based on self-observation and the use of infertile periods, is in conformity with the objective criteria of morality.158 These methods respect the bodies of the spouses, encourage tenderness between them, and favor the education of an authentic freedom. In contrast, “every action which, whether in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible” is intrinsically evil:159
Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid,
through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This **leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality. . . **. The difference, both anthropological and moral, between contraception and recourse to the rhythm of the cycle . . . involves in the final analysis two irreconcilable concepts of the human person and of human sexuality.160
Pope John Paul II’s Theology of the Body also addresses this:
The body has a “nuptial meaning” because it reveals man and woman’s call to become a gift for one another, a gift fully realized in their “one flesh” union. The body also has a “generative meaning,” which (God willing) brings a “third” into the world through the couple’s communion. In this way, marriage constitutes a “primordial sacrament” understood as a sign that truly communicates the mystery of God’s Trinitarian life and love to husband and wife, and through them to their children, and through the family to the whole world.