Volume 13 No. 2 ~ OF THE CHURCH ~ OF MAN WITH GOD ~ July 2005 A.D.
CONTENTS
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From Metropolitan Archbishop Paul, S.S.B.
To the flock entrusted into my care: 
~ IT IS PROPER FOR US TO COMMENT AND TEACH ON EVERY SUBJECT ~
“The Church has no place in the bedroom,”I once heard a Bishop say. My response was, “God created man and woman and the ‘bedroom’, and all of creation is within His purview through His instrument, the Church.”
The Bishop was speechless and flustered at my response.
God made all that was, is, and shall be, except for Himself, for by His Nature God is. Therefore, everything, without reservation, is subject to God, for everything which exists is maintained in existence by God.
The One, Holy, Catholic, and Apostolic Church, being instituted by God as His one and only Church, and His one and only authorized agent, therefore has the exclusive obligation and right to comment on and proclaim the standards for everything, doing so only in accordance with His revealed dogma. There is no new dogma, only perhaps some not yet revealed. And as neither dogma nor God change, so too will the standards be consistent.
+ Paul, S.S.B.
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SACRIFICE
SACRIFICE:
TO SAVE SOULS
Humans consistently substitute their own personal judgment in place of God’s Judgment, and their own personal sense of justice in place of God’s Justice. When this substitution is made, millions of souls are condemned to extended suffering in Purgatory, when it would be possible for that suffering to be diminished and shortened. When this substitution is made, millions of souls go to Hell for all eternity, instead of going to Purgatory or Heaven.
This happens because those who substitute their own judgment for God’s Judgment, say and believe: that someone who is dying was a good person and will therefore go directly to Heaven; that a particular individual has suffered enough and will therefore go directly to Heaven; that God is all merciful and therefore will not send anyone to Hell; that Christ died for our sins and that therefore all atonement has been made for them - which, incidentally, would allow one to sin without restraint - and that there therefore is no Purgatory; that intercessory prayer is foolish because they pray directly to God.
Because of these beliefs, these people do not really pray for anyone, not even themselves. Because of these beliefs these people do not really sacrifice, and therefore do not offer sacrifice to God for anything or anyone.
Yet Christ told us: If any man will follow me, let him deny himself and take up his cross and follow me. (Mark 8:34)
To deny oneself is to ignore one’s personal desires inasmuch as they do not correlate with God’s desires. To take up one’s cross is to suffer, to sacrifice, to become sacrifice, to become the sacrifice with Christ as we follow Him, to offer ourselves as Sacrifice united with Christ as He offers Himself as the Sacrifice to God the Father.
When that which is sacrificed is living, the sacrifice suffers in being sacrificed. When Christ God was sacrificed, He suffered; and when we offer ourselves as sacrifice in any manner, we suffer.
We sometimes suffer because we follow our Faith. We also suffer because others inflict evil upon us, sometimes without thought of their actions or the consequences which arise therefrom, sometimes out of nastiness. We can turn these occasions of suffering into sacrifice by offering our suffering to God the Father, in union with the suffering of Christ God.
But we also can create sacrifices and offer them to God in union with the sufferings of Jesus Christ. But like all sacrifices, a true sacrifice entails our suffering in making the sacrifice.
If we offer our sacrifices alone, not in union with the sufferings of Our Lord Jesus Christ, then their effect is that which a human, a creature, can make. But when we offer our sacrifices in union with the Sacrifice of Christ God, the Sacrifice of Calvary, of the Last Supper, of the Divine Liturgy, then our sacrifice is raised in its effect to the Sacrifice with which it is joined; the Sacrifice of the Divine.
This does not mean we should flagellate ourselves or do anything to ourselves that is injurious to ourselves. Self flagellation, self injury, is not sacrifice so much as it is self mutilation - which is destruction or injury of that which God has created. That is immoral.
There are many other valid means of voluntary suffering in sacrifice. We can go hungry occasionally, but not to the extent it is injures to our health. We can eat something we do not like when it is offered to us. We can assist someone else when we really would rather do something other than assist that person - but if we need to do something else we should evaluate what it is we need to do to determine weather is is necessary for us to do and therefore should supersede assisting the other person. That is a decision we make in honest judgment.
It may be difficult to think of prayer as sacrifice, for where is the suffering in prayer? The suffering in prayer is partially in the thought of what is happening or may happen to the ones for whom we pray - and that thought can be agony. What if our best friend, or someone we have never met and will never meet, or some straight forward sinner, goes to Hell because we do not pray for them or because we pray for them in an ineffectual manner? The thought of that causes us agony when we truly contemplate it.
When we pray to Christ God, we can easily meditate on the pain and suffering our sins and the sins of others have caused His most Sacred Heart. Contemplating that hurt causes us at least a measure of discomfort, and at least a measure of sorrow, and in that we unite with Christ God in His Sacrifice.
When we pray intercessory prayer, we in part contemplate the hurt caused to the ones from whom we seek intercession. This is especially true when we pray to the Holy Theotokos, as we contemplate the wounds our sins have made to her Immaculate Heart - for every sin hurts Our Lord Jesus Christ, even today, and every hurt to Our Lord Jesus Christ wounds the Immaculate Heart of His Blessed Mother.
SACRIFICE TO SAVE SOULS: When Our Saviour was in the garden anticipating His passion, while He was being mutilated, and as He was crucified and finally, as He died, He suffered. As Human and as Divine He suffered. And His Blessed Mother suffered. God the Father cried in anguish at the torment of His only begotten Son. God the Holy Spirit quieted all of creation in the agony of the One Which was both Eternally Begotten of the Father and of His overshadowing of the Virgin Mother.
Christ God offered His suffering as sacrifice to the Father. Because of the nature of the Blessed Trinity, and in a manner we can not comprehend, the Father and the Holy Spirit joined in the sufferings of Christ. And while Christ’s sacrifice was His own and His alone, they also joined in and participated in His sacrifice which included His sufferings.
The Holy Theotokos experienced her own suffering because of the suffering of her Son. Her suffering was joined in the sacrifice her Son was making. It too was part of His sacrifice, in a manner similar to the manner in which the suffering of the Father and the Holy Spirit were part of the the sacrifice made by Christ God to the same God the Father.
The sin of Adam, the Original sin of man, instituted the need for the sacrifice of Christ God. And every additional sin committed by man required that Divine sacrifice in reparation. This means each sin we commit today is a cause of the sacrifice and suffering of Christ God in His passion and death. Since Christ is God, and is in the eternal now, each sin we commit today wounds the Sacred Heart of Jesus today, yesterday, and tomorrow. And for each sin we commit today, there is not only a corresponding joining of God the Father and God the Holy Spirit in the suffering of Christ, but also a wounding of the Immaculate Heart of Mary. Therefore, she too suffers because of each sin we commit.
If we offer our sacrifices properly, they are offered prayerfully, intentionally, and in union with the sacrifice of Christ God. The sacrifice we witness in our times is the Sacrifice of the Divine Liturgy, which is the same Sacrifice of Calvary, which is the same Sacrifice of the Last Supper.
A sacrifice is made by act of the will of the one offering the sacrifice. Thus, the sacrifice made by Jesus Christ, His offering of Himself, was made by His own will. But His mother suffered in His suffering. Her suffering at His suffering was experienced by her due to her love of her Son. And her suffering was offered as a sacrifice, in union with the suffering of her Son.
In this we have two examples of how to offer sacrifices. One is to make a sacrifice and offer it and the suffering which accompanies it. The other is to offer as a sacrifice, the suffering we experience, even if it is suffering which we did not seek. The important aspect is that the sacrifice be offered in union with the sacrifice of Christ God on the cross.
One can therefore intentionally fast and abstain and have that suffering be without spiritual effect, such as one who fasts and abstains for the purpose of being physically attractive. Or one can intentionally fast and abstain and have that suffering be with spiritual effect, if the one who fasts and abstains does so as a sacrifice offered in union with Christ’s sacrifice.
One can likewise also experience suffering which they did not chose and have it have no spiritual effect, or have it have spiritual effect. If you sustain a painful and serious injury in an accident, you can offer the pain and suffering in union with Christ’s sacrifice and there will be great spiritual benefit. Or you can suffer and not offer the pain and suffering and no one will derive spiritual benefit. Remember, Christ was the Voluntary Sacrificial Victim, but He did not scourge Himself and He did not crucify Himself.
This opens wide sacrificial avenues to us. One may feel foolish tightening a cord about their waist so-as-to cause themselves pain which they can offer. And there is something which seems to be lacking for an adult to give up candy for Great Lent. And we have an almost instinctive feeling that if prayer is a sacrifice then there is something wrong with us because we know prayer is something we should do and should wish to do. We ask, how can something we should wish to do, be a sacrifice? (As a side note: People often forget that in prayer we not only talk with God but also contemplate the sufferings of Our Lord and of the Holy Theotokos and of the saints, and those contemplations cause us some level of anguish, which is pain, and can be a sacrifice if we intentionally offer it as such.)
But suffering which is imposed on us is suffering which is at a level which we do not chose; and it can be quite severe. This type and level of suffering is, for many people, an untapped source of sacrificial offering to God.
As an example: if your spouse or parent abuses you, in that abuse they hurt you. It makes no difference whether the abuse is physical, mental, emotional, spiritual., or some combination of these. The abuse is abuse, and it causes hurt, pain, and suffering. If you wish, you can experience that abuse, hurt, pain, and suffering, with no good spiritual effect. Or, you can be like Christ, and offer that abuse, hurt, pain, and suffering, as a sacrifice - offer it in union with Christ’s Passion and it will become an offering pleasing to God. Offer it and you will realize a little of what Christ suffered for you. In that realization you will strengthen your desire to not sin, because you will realize just a little of what Christ suffered for your sake.
It therefore is obvious that we need not restrict ourselves to sacrifices which we impose on ourselves nor are we restricted to severe physical injury situations which are imposed on us, such as injuries sustained in an accident.
If your employer is a fool or abusive or if your fellow employees abuse their employment, steal, or do not provide an honest day’s work, and these things cause you distress; or you otherwise have a negative work situation - even a partially negative work situation; offer that distress, stress, anguish, abuse, or whatever, as a sacrificial offering to God, in union with Christ’s sacrifice of the Cross. You are going to experience what ever it is anyway, so you may as well make that experience spiritually beneficial. Offer it.
SACRIFICE TO SAVE SOULS: If we are sorry for our sins because we got caught, or solely because we have, are, or will suffer because of our sins, there is no holiness in that sorrow, even if there is suffering. But if we have sorrow for our sins because they hurt Christ, or because they hurt the Ever Virgin Mary who receives her suffering because of her Agape Love in her Son, or because they are transgressions of God’s Will, or because of the passion of Christ God which He endured because of and for the sake of our sins, or for any combination of any of these and any other holy reason or reasons, whether the sorrow is intellectual or emotional or both, we are within the realm of sorrow which falls within the borders of sacrificial suffering.
With sorrow that falls within the borders of sacrificial suffering we can perceive how our sins cause Christ God to suffer. While only the most holy of people experience constant or even consistent anguish at the very thought of how their sins hurt and offend God, when we have holy sorrow for our sins, we have opened the door to our experiencing anguish for having hurt or offended God. We have opened the door to a fleeting glimpse of the effect just one of our sins has had on Christ - a fleeting glimpse of Christ God physically and emotionally abused; of Him being totally abused in every manner possible, just because of one of our sins.
Whether we have already experienced that fleeting glimpse of anguish, or have yet to experience that fleeting glimpse of anguish, the door to it is open. Whether that anguish is intellectual or emotional or both, is immaterial, for the door to experiencing it is open. It may be just a slight level of discomfort, but the door to it is open.
That open door is one entryway to sorrow which is sacrificial sorrow.
Sacrificial sorrow usually enters into our thoughts while we are praying. When we pray the prayer before the Icon of Christ, the very beginning, “We reverence thy spotless ikon, O gracious Lord, and ask forgiveness of our transgressions, O Christ our God,” we may just be physically reverential. If we are fortunate, we may have a fleeting thought of our sinfulness and how we really, rarely reverence either Christ or His icon.
Such a thought is good, for it brings very starkly to one’s mind how inadequately we actually worship God. We realize, not just know but actually realize, at least partially, how shabbily we treat God. This intellectual realization often triggers sorrow, and that sorrow easily leads to meaningful prayer. Prayer which offers that sorrow in sacrifice to God.
When we experience this real sorrow for our sins, we obtain a deeper comprehension of the effect our sins have on God. We can then began to appreciate what effect our sins have on ourselves as well, and how sins tend to build upon themselves into a life of sin. And even though they be little sins, they still multiply, building on themselves, each hurting Christ who suffers because of each sin, even little sins.
But just as each little sin hurts Christ, so too does each little sorrow for hurting Christ join with the Sacrifice of the Divine Liturgy in making atonement for the hurt caused to our Christ God.
Prayer is prudent because of the relationship it strengthens between God and each person who prays. But because it can trigger sorrow, when it does trigger sorrow, prayer induces sacrificial suffering - sacrifice. And that sorrow induces us to become innocent, as innocent as Christ the Sacrifice
This gives us an obtainable goal: That our own suffering be perfectly united with Christ, so that we join with Him and we too, as united with Him, achieve the status of innocent sacrifice, of innocent sacrificial offering. With achieving that status of innocent sacrificial offering, we experience a part of the same release which Our Saviour experienced in His death. He experience our release from bondage to sin, and we experience the personal release from sin and sinfulness.
SACRIFICE TO SAVE SOULS: Everyone remembers that Job, who was a very just and good man, suffered greatly for God’s purposes. But very few people remember that Job’s friends, who were convinced Job had committed some grave sin, otherwise he would not have been made to suffer (of course they were in error) - that Job’s friends were told by God to bring sacrifices to Job for Job to offer to God FOR HIS FRIENDS. Job offered the sacrifices to God for his friends, and God restored everything to Job many times over what he had lost.
Job prayed for his friends, and God forgave them. But his friends had to provide the sacrificial offerings which Job offered on their behalf.
Christ God offered the perfect Sacrifice - Himself. In Divine Liturgy the Priest offers that same Sacrifice, and those who participate in each Divine Liturgy do not so much participate in the offering as they do receive the benefit of the sacrifice and offering. But, if those who participate in each Divine Liturgy also offer their own sacrificial offerings in union with the Priest offering Christ God, then their personal sacrificial offerings are perfected in Christ.
Christ is the Sacrifice for the living and the dead. In being true Christians, we join with Christ, and also sacrifice for the living and the dead. The living, especially those who have hurt us, and who may continue to hurt us, must not be excluded. Indeed, if they require more sacrifice than others, we should attempt to provide that additional sacrifice, for God gives them additional attention. In providing the additional sacrifice we join the Good Shepherd in leaving the flock to seek the sheep that has strayed. We may not possess the talents of preaching, teaching, or evangelization, but we can sacrifice, and sacrifice is more potent than all of the evangelization that ever existed. We sacrifice for the living to assist them to change, to become more Godlike.
The dead who are in Christ, but not yet in Heaven, can not change themselves. But our sacrifices will assist them in their purification which is something they can not do for themselves.
When we offer sacrifice for those who have harmed us we emulate Christ God in the most perfect manner; for He offered Himself as Sacrifice for each and every individual human, as well as all of humankind. And every human, except His Blessed Mother, Christ Himself, and those who die before sinning, has actively offended and harmed Him through their sins.
But not in spite of the harm we have done to Him, but because of the harm we have done to Him, Christ sacrificed Himself for us out of Charity for us; in His Divine Love for us.
Very few of us will be blessed with severe abuse because of our Christianity. For most of us, the abuse we experience because of our Christianity will be lack of promotion in our employment or even being or becoming unemployed because we will not violate a commandment such as keeping the Lord’s day holy, or not engaging in immoral activities in the course and scope of our employment. Some may experience ridicule because of their Christianity. And all will be tempted to abandon some aspect of their Christianity so they can obtain some temporal advantage.
While these are nothing when compared with the sufferings of being torn apart with hooks, or beaten, burned, and otherwise tortured, they are still sufferings which can be offered in sacrifice. And the first for whom we should offer these sacrifices are those who inflict the sufferings upon us; for not only do they need the sacrifice, but without their sins whereby they persecute us, we would not have the opportunity to offer as sacrifice, the sufferings they cause.
When we offer this type of suffering as sacrifice we remove the desire for retaliation against those who cause us to suffer, and this is good, for it brings us closer to God and The Way. In this we forgive them, and this is good, for do we not pray: “Forgive us our trespasses as we forgive those who trespass against us”?
Thus it is that in offering as sacrifice, our sufferings at the hands of others, not only do we assist those who cause us suffering to leave their evil ways, and not only do we forgive them, but we also receive as part of our reward for offering that sacrifice and for that forgiveness, forgiveness and remission of our own sins through our union with Christ God in His sacrifice.
So when a family member demeans you just because they are nasty, or you lose a job because you will not do evil, or when you or a family member is injured or a family member killed by a criminal, temper your sorrow by offering the suffering you experience as a sacrifice for the offender. Make the offering perfect by offering it in union with the sacrifice of Christ Jesus, thus forgiving the offender and better enabling the offender to receive salvation. Thus you will become more perfect, and approach closer to permanent union with and in the Blessed Trinity.
SACRIFICE: The will of God is our sanctification. This can be taken to have two meanings, and it is meant in both ways. God wants us to become sanctified, and we attain sanctification when we follow God’s will. To achieve this we must know how to possess our vessel, ourselves, in sanctification and honor, not being subject to the passions but subjecting the passions; yet being passionate.
Moses and Elias talk with Christ God because they possessed and retain the quality which is most pleasing to God. They are contrite of heart, even to this day. In their being contrite of heart they acknowledged their shortcomings, their sins, and sought to both become sinless and to repair the damage wrought by their sins. Because they are contrite of heart, they are humble of spirit, and their being humble of spirit allowed and induced them to acknowledge their sins. Thus they attained sanctification, and they received sanctification.
Satan talks with God, but not face to face. But Satan is not contrite of heart. He is not humble of spirit. And he does not admit that he sins, for to Satan, in opposing God, he believes he is asserting his own independence, and his superiority to everything especially the Son of God Who Satan perceives as being corrupted and diminished by having a human nature - Christ God’s divine nature notwithstanding.
When the contrite heart offers itself to God, it is always accepted by God because it is the ultimate offering which a creature can make. While it is true that Priests offer the Divine Sacrifice of Christ God in the Divine Liturgy, in the Divine Liturgy the Priest is in the “shoes of Christ”, and on the Cross with Christ, and the Priests hands become Christ’s hands, as the Priest-Christ offers God to God. When he offers Christ God to the Father, the Priest also offers himself to the Father, because in his contrite heart he is one with Christ God the Priest. But if the Priest is not contrite of heart, then a sorrow occurs.
A Priest is required if there is to be an offering of Christ God to God the Father. But the only offering that Priest can make on his own which will always be accepted by God the Father is the Priest’s own contrite heart. This, a contrite heart, is the only offering which any creature can make which will always be accepted by God. And every creature: can _ make _ this _ offering.
The contrite heart is a repentant heart. It is a soul filled with sorrow for its sins, perhaps partially out of fear, but, hopefully, simply because the sins it has committed are a rejection of The One Who Has Been So Good To Us. Because its sins hurt The One Who Has Been So Good To Us. Thus it is that the contrite heart offers itself to God, just as the Son of God offered Himself to God. And that offering is always accepted by God, for while they are not the same, yet they are both the most which the individual human and the individual, Jesus Christ, can offer.
SACRIFICE: When Our Lord prayed in the Garden, He sweat blood from His whole body. He suffered, and that suffering was part of His passion, which was made for our redemption.
We, as part of His Body in the temporal world, will also suffer. No matter what we do to avoid suffering, we will suffer. If we are foolish, we just suffer, with no true benefit. But if we are wise, we unite our suffering by asking God to unite our suffering with the suffering of Christ, as sacrifice, for our own salvation and the salvation of others.
We must always keep before us the purpose and the guaranteed result, not of suffering, but of sacrificial suffering; of our sacrifice. That guaranteed result is our own resurrection with Christ.
Our own resurrection begins with our resurrection from sin and the death which accompanies sin. In Baptism you pass from death to life. You can never become un-Baptized, but you can give up that life received in Baptism. Baptism opens the door to God’s treasury of Grace, the treasury of His very Divine Essence. We receive this life-giving Essence by following The Way, primarily trough reception of the Sacraments, and especially through reception of the Sacred Eucharist. This is the beginning of our resurrection from sin, despair, and eternal damnation without God, to goodness, hope and joy, and eternal happiness with God.
We are resurrected into a new person; a person of Faith, Hope, Charity, and all the accouterments of Faith, Hope, and Charity. We are raised from existence into life; from an existence without God into God’s very Life which is not just immortal, but which is eternal.
The devils are foolish. What the devils rejected was eternal life. They rejected eternal life in favor of immortality without God. But we can be wise, and elect eternal life with God for ourselves.
Humans in this life tempt themselves by their very nature, which is a fallen nature. Devils also tempt humankind, and on occasion, even possess some humans. But after their bodies die humans can no longer tempt themselves, nor can the devils tempt them or possess them, for the spirits, the souls, are the only part of the human which remains in existence until the resurrection at the Last Judgment.
There will be resurrection of all the dead at the Last Judgment. All will receive their bodies, perfected, so that they can receive perfect reward for their journey of life. That perfect reward will be perfect punishment for those who have rejected God, and perfect happiness for those who have accepted God.
Those who seek to have perfectly developed bodies have an expression, “No pain, no gain.” They believe that unless one exercises to the point where pain is experienced, there will be no benefit, because muscles must be broken down to some extent before they can be reformed into the shape and configuration which is thought to be “beautiful”. These body builders suffer and offer that suffering as the required sacrifice for their concept of their own physical beauty. With that physical beauty comes physical strength, so that if the body builder is struck in the abdomen, their muscles tighten to deflect the blow. As they gain physical strength, they reach a status where the blow is not even noticed.
The person who wishes to build themselves into someone who is beautiful to God must, in a similar manner, break down their inclinations so that their sinful inclinations are reformed into holy inclinations. As they become more beautiful to God, their spiritual strength increases, so that when temptation strikes, their spiritual reflexes tighten their spiritual defenses and deflect the temptation. As they gain in spiritual strength, they reach a status where the temptation is not even noticed.
Though few people attain such spiritual strength in this life, we each can hope to reach this level of spiritual development. It is within our grasps in this life. If we were to really try with all of our might, we each could become as holy as the most holy person, endowed with spiritual strength which could accomplish anything in God. God gives this goal to all of us. Most of us who attain or will attain this goal of spiritual strength and holiness, only attain it after the sufferings of Purgatory. But there are a few who gain insight to this while they are still here on earth. These enter into the spiritual exercises in this life, and in those spiritual exercises they suffer, offer that suffering as sacrifice, become ever increasingly strong spiritually, in a cycle of sacrificial suffering, spiritual strengthening and holiness.
They approach resurrection of their human nature into union with the Divine through Christ God by perfecting His suffering sacrifice for them, in themselves, through Christ.
As their fallen nature becomes ever increasingly resurrected, their concern for the spiritual welfare of others also increases, so they become driven to pray and sacrifice for others: for the living and the dead. Thus they join with the resurrected Christ God, the new Adam, resurrecting all who will receive Christ.
Ref: 1 Cor. 9:24-27; 10:1-5; Mat. 20:1-16; Mark 8:34; 2 Cor 11: 19-33; 12:1-9; Luke 8:4-15; 1 Cor 13:1-13; Luke 18:31-43; 2 Cor 6:1-10; Mat. 4:1-11; 1 Thes. 4:1-7; Mat. 17:1-9; Luke 4:18; Ps 33:19./33:21, Ps 50:19; Is 57:15, Is 61:1, 66:2; Daniel 3:39; Ephes. 5:1-9; Luke 11:14-28; St. Augustine
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PROPER AND IMPROPER EXPRESSIONS OF Religious differences should and must be expressed - properly. Proper expression of these differences opens doors to areas of common belief and areas wherein those of differing beliefs can work together for the good of mankind and individuals. Proper expression requires the differences be thoughtfully and honestly explored. Proper exploration requires one’s own religious beliefs be studied, a foundation for them established, and the religious beliefs of others which differ from one’s own be studied, become known, and their foundations established.
One who is firm in his religious beliefs should not tolerate other beliefs being imposed upon him or on those of similar or like beliefs, or on those of different beliefs - nor should he attempt to or even contemplate imposing his beliefs on those whose beliefs differ from his own. While this intolerance does not preclude theological and dogmatic discussions amongst those of differing beliefs, it is absolutely necessary for the preservation of the free will given to each individual by God, and the expression of that free will.
However, proper intolerance not only does not preclude working together, it requires there be the ability for those of differing beliefs, to work in harmony, side by side. For without this ability, there ceases to exist the ability to properly exercise free will. Without this proper intolerance the Natural Law, as described below, is not being followed.
Where individuals or groups are unable to work together, and differences in religion are cited as the cause or foundation of this inability, study will both show and prove that religious differences are actually a crutch being used in an attempt to validate the inability to work together. The inability will have a great probability of being actually founded in an attempt to dominate, not in religious matters, but pure, plain, simple domination. There probably will be elements of selfishness - whether it be termed self interest, self pleasure, hatred, or something else is immaterial for it will be, in truth, selfishness.
All true religions, without regard to their foundations, origins, focus, or the object or objects of their worship, share certain common elements. These common elements include a projection of what most individual persons desire for themselves within a social structure. That projection is made to all other persons. If the projection is possible, the desire is accepted. If the projection is not possible, the desire is rejected. Thus, most individuals desire that they not be killed. This desire is projected to all others, so that it is established that no one is allowed to kill another, and this is possible. Most individuals desire that their property not be stolen from them. This desire is projected to all others, so that it is established that no one is allowed to steal, and this is possible. Most individuals desire to seek assistance from one more powerful than they when the need arises, and, in anticipation of that desire and need, seek to pray to a god or gods or a comparable entity, and to establish a relationship with that entity. This desire is projected to all others, it is possible, and thus is established the ability to worship and to pray in accordance with one’s beliefs; and this also is possible. Most individuals do not wish to be hurt by another or others. This desire is projected to all others, and thus it is established that no one is allowed to harm another, and this is possible.
But, if stated truthfully, most individuals would like to not have to work, to be able to potter (like making pottery) around and do what ever they like, and not have to worry about food, shelter, health, and the necessities of life, while having what ever they desired. If this were applied to all others, it could not be achieved, for there would be no source from which to obtain that which is required. If it were applied to even one individual, it would mean that something would have to be taken from one or more individuals. Thus, this can not be projected to all others, and therefore can not be.
These common elements can be called The Natural Law (though not all of the Natural Law is encompassed in the above elements, its scope can be determined analogously from the above), and are common to all true religions. Those who profess as a religion, that which seeks to dominate, especially where such domination restricts or eliminates the common elements which can be projected from the individual to all others, do not profess a religion. Rather, they profess their desire to dominate, to enslave, to control, for they seek to please themselves and only to please others in-so-far-as it serves to further their goal of pleasing themselves. It may be said that the religion of such people is themselves or their self interest, but to so state is to destroy the meaning of the word religion.
Most religions have been used at one time or another to justify domination or attempts to dominate.
Christianity was used to war against Islam during the Crusades, but Islam was used to war against and to conquer large portions of the Asian and Western worlds. Christianity was used as an excuse to persecute Jews, blaming them for the death of Christ, when according to Christian dogma, Christ’s suffering and death were necessary for salvation, and in His last breaths, He forgave those who crucified Him. Preservation of Judaism and those of Jewish descent was used to establish a network which ignored secular government boundaries after the disparsa, in effect, establishing an empire within many empires - but it was necessary for the preservation of that people in light of the attempts to destroy that very people and their religion. Later, for the preservation of that same people, religion was used to justify Jews taking land, property, and lives from other people, mainly Moslem and Christian Arabs. Buddhist and Hindus have a reputation of being peaceful religions, and so they are. But persons who profess one and the other religion have used their respective religions as the basis for gross discrimination and harmful conduct against others, and for killing of members of their own religions, especially in matters of “honor” where honor actually is not a factor - but control, domination, is. Primitive and sophisticated pagan religions - including those who worship ancestors and those who worship a multitude of gods - follow aspects of the Natural Law, but often adapt to inhumane treatment inflicted upon their own members by assimilating it into their own religions. And all peoples of every religion generally share fear of those not like themselves, and often respond with violence to those with whom they are not familiar or who are not of their own clan or people.
Yet, all religions share the Natural Law. Those with written books which state what is to be followed and what is not to be followed, what is to be done and what is to be avoided, how to worship God, or to appease the gods, and what should be avoided to avoid angering God, or the gods, will find the Natural Law stated or re-stated in their religious book or books. In some form it will be there. In some form it is there.
Thus, in each of these written religious books, will be found a projection to humankind as a whole, that which most individuals desire for themselves, where it is possible for that projection to be effected to everyone.
Islam is a current source of religious fear. Yet Islam, true Islam, follows the Natural Law. When the Koran (Quran) is cited, especially Sura IX (9.5) which states, "And when the sacred months are passed, kill those who join other gods with God (Christians are considered as joining other gods with god because of their belief in the Blessed Trinity - Ed.) wherever ye shall find them; and seize them, besiege them, and lay wait for them with every kind of ambush: but if they shall convert, and observe prayer, and pay the obligatory alms, then let them go their way, for God is Gracious, Merciful; " and, Koran Sura XLVII (47) [47.4] "When ye encounter the infidels, strike off their heads till ye have made a great slaughter among them, and of the rest make fast the fetters.", followers of Islam state it should be remembered that this was written to apply to the Peninsular War. Therefore, when queried about this Sura, Moslems should not deny its existence, or attempt to restate what it says. They should explain that it applied to a specific situation and time in history and is not supposed to apply to any other time or situation. And they should see to it that it is not applied to any other situation, that it never again be applied.
Thus those who use Islam as justification for attempts at dominance are not following Islam. It would behoove true Moslems to state this, and to follow their religion - for Islam does in effect state that the Natural Law must be followed and applied to all, Moslem and Infidel alike.
Jews who use the promise God made to Moses and Josue, that they should have, “every place that the sole of your foot shall tread upon, as I have said to Moses. From the desert, and from Libanus unto the great river Euphrates, all the land of the Hethites, unto the great sea toward the going down of the sun, shall be your border.” (Josue 1:3-4) forget that their ancestors in title declined to meet both the consideration (price) required for obtaining the land, and the title requirements; that of removal of the original inhabitants and to not intermingle and intermarry with the original inhabitants, and to not follow other religions but follow their own, the true God. Thus they lost the right to the land. And it was taken from them because of their disobedience and it can not be returned for Jewish Sacred Scripture has no provisions for its return.
Thus those who use Judaism as justification for attempts at dominance are not following Judaism. It would behoove true Jews to state this, and to follow their religion - for Judaism does in effect state that the Natural Law must be followed and applied to all, Jew and Gentile alike.
Those who use Christianity as justification for violence, hatred, retribution, persecution, or anything other than love and Charity (Agape Love) will find no foundation for their attempts to justify such a stance. Indeed, Christianity is hard pressed to find justification for self protection or self defence, and mainly finds it in an obligation to protect the defenseless or those in harm’s way. Christ’s teachings do not provide a basis for persecution of the Jews or anyone else. Even though some of the Jews said Christ’s blood should be on their heads, Christ’s teachings say that if there is to be retribution for this, it is God’s province to meet out retribution, not human’s, that forgiveness is preferred, and that a hope must exist that forgiveness will be accepted.
Thus those who use Christianity as justification for attempts at dominance are not following Christianity. It would behoove true Christians to state this, and to follow their religion - for Christianity does in effect state that the Natural Law must be followed and applied to all, Christian and non-Christian alike.
The proper arena for expressing or exploring religious differences is in inquiry and discussion; in a open offer to those not of one’s beliefs, to learn of one’s beliefs; in providing books and information which can be obtained on request, and in making it known that such are available. But this does not include forcing another to read those books, or to learn the tenants of one’s religion, or even to make inquiry regarding one’s religion.
Pointing out what one perceives as deficiencies, faults, inconsistencies, errors, and such, in another religion, is proper. But not at the point of a weapon. Naming one who does not believe as one believes, as a heretic, infidel, gentile, pagan, or something else, also is proper, for those terms have definite meanings within each religion. But the Natural Law precludes overt action against, or neglect of the needs of, those who do not believe as one believes. And this requirement that “true believers” not act adversely against those of different beliefs, because of the difference in beliefs, is written in the sacred book or books of every religion which has a written book or books. It also is established in the traditions which govern every religion which does not have written guidelines.
One does not even need to respect another’s religion. But that lack of respect should never be expressed, even privately, for once expressed, lack of respect induces the one to whom the lack was expressed, to publicly express that lack of respect. Lack of respect of another’s religion is a form of torment, and no one has the right to torment another as regards their religion, for no one has the right to torment another - it is forbidden by the Natural Law.
Likewise, one can not ridicule another religion. To publicly ridicule another religion is to “bait” another into violence or into conduct forbidden by both religions under the Natural Law. It provokes another to act in a manner contrary to the provoker’s own religion.
Three of the necessary ingredients of religion are worship, prayer, and following the Natural Law.
An association (or an individual) which follows the Natural Law without worship and prayer, has or follows a philosophy, but that philosophy is not a religion. It is quite common for a society to follow the Natural Law, but not to worship, or to not pray. But such societies quickly discard various “inconvenient” parts or aspects of the Natural Law, developing a hierarchy of dominance, usually through conformity to the opinions of the celebrities and perceived “sophisticates” of that society. Very often that society will influence the weaker willed of an entire people or nation or group of peoples or nations. As more and more aspects of the Natural Law are discarded by such societies, the hierarchy of dominance and conformity to anti Natural Law principles gain strength, resulting in a form of anarchy. This anarchy generally does not destroy the society, but it does always lead to the destruction of any nation or large groups of people which follows it. This is because such nations become weak with their over self indulgence, making them subject to successful attack from exterior forces.
Individuals who adopt this form of philosophy do so to the determent of their religious beliefs. Slowly, one by one, their religious convictions are cast aside. Usually their religious practices are discarded unless societal considerations and expectations require their presence at some form of religious practices.
(As an aside - However, if the philosophy which is adopted is one formed by the individual, by the individual alone, and not formed into a philosophical society but remains the private philosophy of the individual, then it is possible for the individual to retain all of the Natural Law in that philosophy. It is possible for the individual to even retain some form of prayer, and even some form of worship, though these last two will be weak.)
This form of philosophy, which has replaced all or most of an individual’s or a society’s religion, will be defended by the individual or the society with more vehemence than their religion. But those who do not hold the philosophy should not accord the philosophy the same respect which should be accorded to a religion. The philosophy should be attacked on its foundation, which precludes worship, or precludes prayer, and precludes portions of the Natural Law. If the philosophy is attacked by using that which distinguishes it from the religion which it purports to be, such attacks have an opportunity of not offending those who actually do follow the religion which the philosophy imitates.
We can find a multitude of instances where religions disregard application of the Natural Law to those not of that particular religion, and of policies of religions which effect the same disregard. Where these instances and policies existed, and exist, they were and are in opposition to the foundations of the applicable religion. When this occurs, what passes for the religion may not actually be the religion which it pretends to be. It may be a philosophy masquerading as a religion.
This masquerade can fool both clergy and laity.
As an example, a Muslim Arab has worked for many years in a certain Christian monastery in Jerusalem. He respected and loved the religious of the monastery, and they respected and loved him. One day the man told the monastics: “Our chiefs have met and have decided that all the ‘infidels’ must be killed, but do not fear because I will kill you without making you suffer.” (From the testimony of Metropolitan Archbishop of Izmir (Turkey) and of all Asia Minor, Guiseppe Germano Bernardini, in intervention at the Vatican’s European Synod, on October 13, 1999.)
Another example: Rick Mathes (former associate of the Nixon administration who, apparently really has “gotten religion”), at an annual training session required for maintaining his state security clearance, after listening to an Islamic Imam, asked the Imam, “Please correct me if I’m wrong, but I understand that most Imams and clerics of Islam have declared a holy jihad [holy war] against the infidels of the world. And, that by killing an infidel, which is commanded to all Muslims, they are assured a place in heaven. If that’s the case, can you give me the definition of an infidel?”
The Imam replied, “Non-believers!”
Mathes responded, “So. Let me make sure I have this straight. All followers of Allah have been commanded to kill every-one who is not of your faith so they can go to heaven. Is that correct?”
The Imam replied, “Yes.”
Contrast these with this:
In Damascus, Syria, Moslems regularly pray with Orthodox and Roman Catholic Christians at the house of Myrna and Nicholas Nazour. One of the prayers which all commonly pray together is the Roman Catholic version of the Rosary. Men and women pray together, all intermingled, intermixed.
If Islam is a religion, then those Moslems who ignore the Natural Law, those who told the man who works for the monastery, and the Imam who admitted he and other Islamic leaders and clerics, and those leaders and clerics, who advocated killing everyone who is not Moslem - these are not following a religion.
But the Moslems who pray with Christians at the Nazour house, these are following a religion - Islam.
If in fact and in truth, Islam supports and requires the killing as stated above, then Islam is not a religion, but is only a philosophy.
The country if Israel has a policy that, when a terrorist attacks Israel or Israelies, the family home of that terrorist is destroyed, and if family members are injured or killed during that destruction, so what. This destruction is without regard as to whether or not the family knew or participated in the terrorism.
Another policy of the country of Israel is taking of land owned by Arabs, both Moslem and Christian Arabs, without compensation, whenever and wherever the Israeli government deems it desirable, for what ever reason it deems it desirable.
Some Israelis approve of these policies, and some oppose them as being unjust, and some oppose them as being against the Law of Moses.
Those who oppose them are following the Natural Law, and as such, may or may not be practicing a religion. Those who oppose them and also pray and worship God, follow and practice a religion.
The Law of Moses requires the “stranger” who resides with Jews to be treated fairly, and in legal matters, that he be treated the same as a Jew is treated.
But, if in fact and truth, support for these Israeli government policies can be found in the Jewish / Hebrew religion, then it is not a religion, but is only a philosophy.
Actions proposed in the name of Christianity are much easier to classify as being in accordance with or in opposition to Christianity, because there are no ambiguities in Christianity as regards treatment of people. There are no provisions for making war in Christianity, nor are there any for treating any person different from the manner we are to treat ourselves or wish ourselves to be treated. It is difficult to find sanction for execution of even the most heinous criminals, and war finds its justification not in an order to engage in war but in an obligation to protect those who can not defend themselves.
But this has not prevented heinous deeds and policies being made in the name of Christianity. In the name of Christianity, Jews have had their property taken and have been physically injured and killed; people of ethnic groups and cultures (and “races”) different from those in positions of power have been enslaved, tortured, killed, robbed, and suffered every form of attack, in the name of Christianity. But all of these are forbidden by Christianity.
Those who have committed these deeds are not Christians, and those who find support for these positions and deeds have created a philosophy which they call Christianity, but which has no support in the teachings of Christ or the Apostles and the early Fathers of the Church.
So, with Christianity, there not only is reference to the Natural Law, to determine whether or not what purports to be Christian actually is Christian; but there also is reference to expressed, explicit, and unambiguous teachings which demand certain mental and spiritual characteristics and acts, and which prohibit certain mental and spiritual characteristics and acts.
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GIVEN THE CURRENT STATE OF FALSE TEACHINGS WHICH HUMANAE VITAE
ENCYCLICAL OF POPE PAUL VI JULY 25, 1968
To His Venerable Brothers the Patriarchs, Archbishops, Bishops and other Local Ordinaries in Peace and Communion with the Apostolic See, to the Clergy and Faithful of the Whole Catholic World, and to All Men of Good Will.
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.
I. PROBLEM AND COMPETENCY OF THE MAGISTERIUM
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
3. 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
4. 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
5. 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
6. 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.
II. DOCTRINAL PRINCIPLES
7. 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
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.
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
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)
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)
Observing the Natural Law
11. 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
12. 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
13. 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
14. Therefore 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
15. 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
16. 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 latter 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
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 beingsand 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
18. 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)
III. PASTORAL DIRECTIVES
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.
20. 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
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.
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.
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.
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
24. 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
25. 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
26. 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
27. 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
28. 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
29. 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
30. 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
31. 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.
PAUL VI
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NOTES
LATIN TEXT: Acta Apostolicae Sedis, 60 (1968), 481-503.
ENGLISH TRANSLATION: The Pope Speaks, 13 (Fall. 1969), 329-46.
REFERENCES:
(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 Arcanum: Acta 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.
Source: The Vatican
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THE BASILIAN ST. SEBASTIAN’S and Father Ronald Montanye, S.S.B.
Fr. Montanye is moving Saint Sebastian’s to a new location. The new facility is near an abortion clinic, which may serve to assist the pro-life people who attempt to make God’s desires known to those who would kill little babies. The neighborhood is one which may find welcome, the presence of a house of worship based in the Sacraments, one where there s a Priest who seeks to serve God and no other.
FATHER DEACON DISMAS, S.S.B.:
It is planned that Father Deacon Dismas will be ordained to the Priesthood on Sunday, 26 June 2005 A.D. at 10:00 AM Divine Liturgy, at Holy Innocents (New Orleans / Harahan). It is planned that he arrive at Holy Innocents Saturday, for “rehearsal”. All are invited to attend and participate - but we realize that with your regular Sunday commitments this will not be possible for most if not all of you. Fr. Dismas will serve the community in New Carney, Texas, near Houston.
GETTING OLD AND PRAYING THE DIVINE LITURGY:
Many of us put food on the table, obtain shelter, and the necessities of life, through secular employment. We support ourselves through employment or self employment. For these Priests it sometimes is difficult to pray Divine Liturgy daily. Indeed, sometimes some Priests are unable to even provide regularly scheduled Sunday Divine Liturgy for the public because of their employment obligations.
But when such a Priest retires from the secular work force, there is opened the most wonderful opportunity, provided the Priest has at least nominal physical ability. For even though the pressures of being able to economically survive may be seemingly overwhelming, there no longer is the obstacle of employment pressures which often disrupt one’s prayer life.
It costs nothing to pray. In the world of mankind there is no money which must be paid so-as-to pray. In the world of mankind there is no money which is lost when one prays, if one is retired from the secular work force.
There is a monetary cost to praying the Divine Liturgy. But that cost can be made to be extremely small. A bottle of inexpensive wine suitable for Sacramental use can be obtain very inexpensively, and only a few drops are needed. Water can be obtained from public drinking fountains or from natural sources. Bread for the Eucharist need not be obtained from commercial church supply house sources, but can be made very inexpensively, or suitable bread obtained if carefully selected from regular commercial sources, and only a little used at any one time with the remainder stored for future use, so that it is conserved. And candles can be omitted if there just is no money with which to obtain them. These are the only consumables, the only things which must be replaced from time to time, to pray the Divine Liturgy. So a very small sum of money can be used to provide the consumables required for hundreds of praying of the Divine Liturgy.
If you think you do not have enough money to purchase even the barest of these, but you do smoke cigarettes, give up two days worth of cigarettes (one day’s worth in New York or Europe) and you can purchase supplies sufficient for months of praying the Divine Liturgy.
You already have the Altar Missal if you pray the Divine Liturgy in English - we have supplied it to you.
You probably have vestments, chalice, and paten, but if you do not, and can not purchase or otherwise obtain these, use something - quite literally anything that will hold liquid - made of metal for a chalice and something to hold the bread for consecration so crumbs will not be lost. And pray the Divine Liturgy.
Yes, pray the Divine Liturgy. Do not just say it. Pray it. Praying the Divine Liturgy is the most important thing you can do. Praying the Divine Liturgy is the most powerful act you can perform, the most powerful act you can make, the most powerful thing you can do.
Your praying the Divine Liturgy can release such Divine Essence, such Grace, upon the most heinous of sinners, so that sinner repents with perfect contrition - even though that sinner is no where near you when you pray the Divine Liturgy.
The Divine Liturgy is your source of spiritual strength, life, sustenance, comfort, and your very essence.
If you do not pray the Divine Liturgy, then what difference is there between you and the man “over there”. The difference between you and the man “over there” will be that he can not pray the Divine Liturgy, but you can. He can not help himself and all other persons in the special way the Divine Liturgy provides, and you can but do not. When he dies, God will not say to the man “over there”, “You abandoned Me and My means for sanctification and salvation of mankind”, but He will say that to you.
Your Priesthood gives you the most extraordinary opportunity. The opportunity every day, to talk with God, all Three Persons of the Blessed Trinity, in the most intimate setting, physically present. And if you are the only living human person there during that Divine Liturgy, you can take your time, go slow, listen to what you are praying, absorb the prayers or some of them, realize each of them in a light different from the last time you prayed them - even if that was yesterday. And you can, if it is just you, you can verbally talk with God and listen to Him as He talks with you.
And if there are others there, well, then you really can not remain kneeling for too long at the triple Amen after the Epiklesis. You can not just kneel there and rest your face on the flesh of Christ’s feet on the cross, or lingeringly feel our Father tenderly stroke your face, or release yourself into the Heart of the Holy Spirit within your own bosom. No, you must arise, and take care of the children, the flock, which the Good Shepherd has entrusted to you for the duration of that Divine Liturgy.
When you are released from the cares of earing a living, even though your retirement from the work force may reduce your financial abilities, the door to increased spiritual abilities, to opportunity to enlarge your spiritual work, is cast wide open.
If you are amongst the unfortunate who can not work, have no income, and are destitute, you may have difficulty finding an advantage, especially if you are hungry and without means of praying the Divine Liturgy.
But if you have at least the bare minimum needed for sustenance, then you can easily pray the Divine Liturgy and in praying it, you can find the greatest of wonders.
SOME HELP FOR WHEN THERE IS MORE THAN ONE FEAST ON A PARTICULAR DAY:
It often occurs that there is more than one Saint whose feast is celebrated on a particular day. Occasionally you can combine the Collects and Secrets and use one of the Lessons and Gospels, but this can be very difficult.
Occasionally you can pray more than one Divine Liturgy on that day, but this can be very irregular and really should not be done. An exception is, that you may pray Divine Liturgy for a particular day in accordance with the Liturgical Calendar, and also pray a Requiem in conjunction with a funeral.
An easier way is to rotate the feast days. Thus, if there are two saints who share the same feast day, pray one’s feast day this year, and the other’s the next year. How do you keep them straight; how do you remember which one you prayed last year? The easiest way I have found is to take one of those little yellow stick-em papers, write PRAY NEXT on the part on the side opposite where the sticky stuff is, cut the paper into a small strip, and stick it over or next to the Saint whose feast you are to celebrate next year.
When next year comes, you have this yellow strip of paper telling you to pray that Saint’s feast.
And those sticky papers seem to retain their stickiness for years.
ALAR MISSAL / BOOK STANDS:
If you have priced book stands at a church supply house, for your altar missal, you probably have suffered “sticker shock”.
Barnes & Noble, the book sellers, has a wood book stand of sufficient size for an altar missal, for around $35.00 US.
CANDLES:
If you are in a tropical climate, somewhere where your church interior is exposed to temperatures in excess of 95 F (34.6 C), you may have experienced altar candle sticks drooping, bending, and even popping out of the candle holder due to the expanding air trapped in the base of the candle holder.
If so, this is a good opportunity to change to the ruby (red) vigil candles and their glass candle holders. You can obtain glass vigil candle holders that have a stem which will fit into the “stick” candle holder base, but since there are various sizes of candle holder bases and the ruby colored glass vigil holders have different stem sizes, it is a good idea to bring your regular candle holder base with you when obtaining the glass vigil holders.
The best glass vigil candle holders have a “rubber” grommet, to hold them tight in the candle base.
God Bless,
+ Paul
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JOY IN OUR LORD’S ASCENSION - THE TIME OF THE HOLY SPIRIT
If you think it would have been desirable to have Our Lord remain here on earth and not ascend into heaven, because if we could see and talk with Him we would have a better world, and we ourselves would be more holy, then you do not have a good perspective of how people function and the great advantage given to us by His ascension.
When Our Lord walked the earth hundreds of thousands of people saw Him and saw His miracles, and but a few accepted Him as God and Savior without reservation. It would be the same today.
But in ascending to heaven Our Lord showed His faithful what was the future of the faithful, and in His ascension the way for the Holy Spirit was made ready so the Holy Spirit would come to teach and guide mankind, and be our advocate.
So now we have all three Persons of the Blessed Trinity giving us love, help, and guidance. This, the time after the Ascension, is the time of the Holy Spirit, and it has been His time for almost two thousand years.
The priest invokes the Holy Spirit to change bread and wine into the body and blood of Jesus Christ, to grant absolution and forgiveness of sins, to anoint, baptize, and heal body and soul; and all who pray invoke the Holy Spirit to pray as well as in prayer itself.
Faith is a gift from the Father, and that faith is in Jesus Christ, His teachings, and His promises. But faith without deeds in accordance with that faith is meaningless. It is through the Holy Spirit that we actuate faith, that we act on faith, that we live in accordance with faith. It is through the assistance of the Holy Spirit that we do what faith dictates and requires.
After the resurrection of Our Lord, the Apostles and Disciples had faith and the knowledge which accompanies it, but they did not have fullness of knowledge which comes with that faith, nor did they have the ability to act on that faith and to live that faith. Until the Holy Spirit came, Our Lord’s followers were immobilized, unable to do anything but meet with themselves in closed and locked rooms. But after He came they were able to live their vocations.
We should remember this, that it was only after receiving the Holy Spirit, and accepting Him and working with Him, that the Apostles and Disciples were able to fulfil their vocations. This is true for us as well. If we seek and acquire the Holy Spirit, and work with Him, follow His teachings and guidance, we will be able to fulfill our vocations in all aspects. This means we will be able to properly care for our families and friends, find employment, and most importantly, attain eternal salvation. Even those matters which involve another’s free will are accomplished through the Holy Spirit.
Thus, if you are estranged from someone, reconciliation is through the Holy Spirit. This reconciliation may be fulfilled after your death and the death of the one with whom you are at odds, but without the Holy Spirit reconciliation is impossible. You must pray to the Holy Spirit for this reconciliation, and follow where He leads you, whether it be in doing something or in doing nothing.
If you seek gainful and meaningful employment, it is obtained through the Holy Spirit, even though it is dependent on the free will of others, and God does not interfere with the free will of others. The Holy Spirit accomplishes this in a myriad of ways, in concert with you doing your part, and your part is not just in praying for what you seek, but in holy pursuit of what you seek.
And so its it with everything, absolutely everything, that is good: we must make our lives in harmony with the Holy Spirit.
Ref: James 1:22-27; John 16:23-30
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GREETING THE HOLY SPIRIT
Do we greet the Holy Spirit in the same manner that a bird sings greeting to the morning sun and the beginning of day with a song of joy, or do we greet Him as a bird cries to the sky in fear and alarm as when storm clouds approach to cover the sky and the wind gives it warning, or do we anticipate Him coming as does a fool who sees a traveler or a visitor and anticipates stealing his treasure, as it is with those who seek to obtain the gifts of the Holy Spirit not understanding it is impossible to manipulate God?
Ten days after the Lord God Jesus Christ ascended into heaven, the Lord God Holy Spirit descended upon the Theotokos, Apostles, Disciples, and followers of Our Saviour. They knew He was coming, for Our Saviour told them He was coming, but what did they expect? What did they anticipate? Were they ready for Him?
Except for the Theotokos, they did not know what to expect, for, other than the Theotokos, none of them had ever experienced the Holy Spirit in such a direct manner. The most they could expect was Goodness, and that they received.
They anticipated to be enabled to carry out our Savior’s teachings and to teach them more fully to all of mankind; but they had no concept of what that would involve other than it would be work that was just as hard as any other work in which they had engaged. They knew our Savior was born of the Theotokos, ever a virgin, conceived by the overshadowing of the Holy Spirit, and in this they knew of His almighty power and that it would be applied to and through them in various means.
But they were, definitely were, ready for Him.
They did not seek their own well-being, their own glorification, their own power, their own enrichment, or even their own individual self. They sought to do the Will of God, and they knew it was only by the Holy Spirit that they would be able to do the Will of God.
There is no difference today. It is only by the Holy Spirit that we can do the Will of God, and it is only by doing the Will of God that we can be eternally united with God.
We are fortunate, for all of mankind prior to the coming of our Saviour had to await His coming, before the Holy Spirit would make His full manifestation. Since the Descent of the Holy Spirit upon the Apostles at Pentecost, the Holy Spirit has manifested Himself in a myriad of ways and manners, and has also made it possible for us to acquire Him by intense and purposeful prayer and the seeking of a holy life. He does not withhold Himself from those who justly and righteously seek Him; though the manner in which He gives Himself and absorbs us into Him may be difficult to comprehend, for He is God and we mere mortals do not have the ability to comprehend the manner of His functioning.
Just as it was that the Church began to fully function only with the coming of the Holy Spirit, so too can we only be truly complete followers of our Savior upon acquisition and receipt of giving ourselves to the Holy Spirit. Then we will sing the joyful songs of life to the Son of God.
Ref: 1 Peter 4:7-11; John 15:26-27
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GOD’S CONTINUAL PROVISIONS FOR OUR SALVATION Christ God did not die for the righteous and holy, for the righteous and holy are in Heaven. He died for the wicked and sinful. And the wicked and sinful are all who are living who have attained even the slightest level of reason. When we are no longer living, when we are dead, we will no longer be wicked and sinful. We will be either evil, or
SUFFERINGS WHICH ARE;
SUFFERINGS WHICH CAN BE OFFERED
SORROW FOR OUR SINS
FORGIVENESS OF OTHERS
REPENT
THE RESURRECTION
RELIGIOUS DIFFERENCES
Religion and Bullets
What . . . is . . . a religion?
EMANATES FROM BOTH ORTHODOX AND ROMAN CLERGY REGARDING CONTRACEPTIVES,
WE HERE PRESENT
HUMANAE VITAE
WHICH CORRECTLY STATES THE DOGMATIC TEACHING OF CHRIST GOD
THROUGH HIS CHURCH
ON THE REGULATION OF BIRTH
FATHERS
(The Society of Clerks Secular of Saint Basil)
NEWS AND
CONVERSATIONS
The Feast Of Divine Mercy