G
graceandglory
Guest
BOTH of you would be enriched by reading what the Church has to say on what Responsible Parenthood is and isn’t.In a world of shrinking resources, I’m afraid that I cannot accept that it is a good thing to produce families of that number. Do you believe that God favors a world in which people starve because they cannot actually feed their .
The Catholic view is NOT to “Have as many children as your house can hold.” It IS be open to life and cooperate with God in the act of creation.
ewtn.com/library/papaldoc/jp2tb116.htm
This has been radically edited from the original in order to fit in this post.
Responsible Parenthood
Pope John Paul II
GENERAL AUDIENCE OF WEDNESDAY, 1 AUGUST [1984]
On Wednesday morning, 1 August, at the general audience in St Peter’s Square, Pope John Paul II continued his analysis of Paul VI’s “Humanae Vitae” and the Conciliar document “Gaudium et Spes”, in the context of his theme, responsible parenthood. Following is our translation of the Holy Father’s address.
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- For today we have chosen the theme of responsible parenthood in the light of Gaudium et Spes and of Humanae Vitae.**
The Council text reads as follows: “When it is a question of harmonizing married love with the responsible transmission of life, it is not enough to take only the good intention and the evaluation of motives into account; the objective criteria must be used, criteria drawn from the nature of the human person and human action, criteria which respect the total meaning of mutual self-giving and human procreation in the context of true love; all this is possible only if the virtue of married chastity is seriously practiced” (GS 51).
(GS 50).married couples “shall fulfill their role with a sense of human and Christian responsibility, and the formation of correct judgments through docile respect for God.” (GS 50). This involves “common reflection and effort; it also involves a consideration of their own good and the good of their children, already born or yet to come, an ability to read the signs of the times and of their own situation on the material and spiritual level, and finally, an estimation of the good of the family, of society and of the Church.”
At this point words of particular importance follow, to determine with greater precision the moral character of responsible parenthood. We read: “It is the married couple themselves who must in the last analysis arrive at these judgments before God” (GS 50).
And it continues**: “Married people should realize that in their behaviour they may not simply follow their own fancy but must be ruled by conscience—and conscience ought to be conformed to the law of God i**n the light of the teaching authority of the Church, which is the authentic interpreter of divine law. For the divine law throws light on the meaning of married love, protects it and leads it to truly human fulfilment” (GS 50).
responsible parenthood expresses the domination which reason and will must exert over them" (HV 10).
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Taking for granted the above-mentioned interpersonal aspects and adding to them the “economic and social conditions,” those are considered “to exercise responsible parenthood who prudently and generously decide to have a large family, or who, for serious reasons and with due respect to the moral law, choose to have no more children for the time being or even for an indeterminate period” (HV 10).**
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From this it follows that the concept of responsible parenthood contains the disposition not merely to avoid a further birth but also to increase the family in accordance with the criteria of prudence**.
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6. The commitment to 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”** (HV 10). One cannot therefore speak of acting arbitrarily. On the contrary the married couple “must act in conformity with God’s creative intention” (HV 10).