Tag Archives: Openness To Life

When Can We Use NFP?

What the Church teaches on the moral spacing and limiting of births by spouses
Catholic spouses who strive to live Church teaching on responsible parenthood are sometimes confused by what the Church means by “serious” or “grave” reasons for the use of Natural Family Planning (NFP). This article will address that issue.

NFP enables spouses to space births according to the naturally-occurring phases of fertility and infertility in the menstrual cycle. The Church has accepted this innovation of the 20th century as a morally acceptable means of spacing and limiting births in married life. The contemporary Church document, Humanae vitae, which articulated the reasons why NFP is acceptable, uses the words “serious” and “grave” to indicate the distinctions which spouses need to consider as they seek to plan their families according to God’s will. Catholic couples need to understand the meaning behind these words.

Historical Overview
The Church has always recognized the legitimacy of abstaining from sexual intercourse when both spouses consent for a limited time and for religious reasons (cf. 1 Cor. 7:5). When Pius XI condemned contraception in his encyclical on marriage, Casti connubii (Dec 31, 1930), he did not address the licitness of the Rhythm method which had only recently been discovered but did allow married couples the use of their conjugal rights “in the proper manner” when new life could not be brought forth either because of timing or defects of nature (no. 59). It was not until Pius XII that explicit pronouncements were made. By that time the Basal Body Temperature method (BBT) was becoming increasingly known and used among Catholics.

Pius XII, in an address to Italian midwives in October 1951, declared licit the use of the sterile period for serious reasons, but if the couple was confining intercourse to those days exclusively, their conduct needed to be examined. In that case, it was not enough to be ready to accept a pregnancy if one should occur. For the practice to be moral there must be serious reasons independent of the couple’s goodwill. Otherwise to do so “would be a sin against the very meaning of conjugal life.” At the same time, Pius XII advised midwives to obtain a thorough knowledge of the biological and technical aspects of the theory.

Among the serious reasons for use even for an indefinite period, Pius XII cited “medical, eugenic, economic and social implication.” [1] Only one month later in another address, the pope affirmed “the legitimacy and, at the same time, the limits–in truth very wide–of a regulation of offspring, which, unlike so-called ‘birth control,’ is compatible with the law of God,” and he hoped that science would provide a more secure basis for the method. [2]

The advent of the anovulant pill in the 1960s and pressure from within the Church itself to change its teaching on contraception in the name of enhancing the unitive dimension of marriage led to lively debates in Vatican Council II. While Pope Paul VI reserved the question of whether the anovulant pill was a contraceptive until after the Council, the pastoral constitution on the Church in the modern world, Gaudium et Spes, reaffirmed that “marriage and conjugal love are by their nature ordered to the procreation and education of children” (no. 48), and that the aim and meaning of conjugal life is to cooperate with the Creator in enlarging God’s family. As cooperators with the Creator, they are “interpreters of his love” (no. 50).

Spouses will thoughtfully take into account both their own welfare and that of their children, those already born and those which may be foreseen. For this accounting, they will reckon with both the material and spiritual conditions of the times as well as of their state of life. Finally, they will consult the interests of the family group, of temporal society, and of the Church herself (See GS, no.50).

Grave and Serious
Paul VI in his encyclical Humanae vitae (1968), while condemning the use of all contraceptive methods for even grave (gravia) reasons, declared licit the recourse to the infertile periods if the spouses have good (just and seria) reasons to postpone even indefinitely another pregnancy (HV, no.16 &10; the language here is similar to Gaudium et Spes, no.10). But first, those spouses are commended who, with prudent deliberation and generosity, choose to accept a large family. The spouses are to consider their responsibilities towards God, themselves, the family, and human society. Each of these factors may be taken into account in the right order in determining “serious and just reasons.”

In other words, the spouses are to discern together first, what is God’s plan for their family here and now, then their own physical and emotional resources for accepting another child, the needs of other family members, and lastly the good of the human society in which they live. The pope gives special encouragement to scientists to perfect the natural methods (HV, no.24), declaring that the discipline of chastity exercised in periodic continence enhances married life provided the spouses value the true blessings of the family (HV, no.21).

John Paul II
John Paul II is faithful to the guidelines of Humanae vitae. In the Apostolic Exhortation, Familiaris consortio, he calls the fundamental task of the family “to serve life, to actualize in history the original blessing of the Creator–of transmitting by procreation the divine image from person to person” (FC, no.28). The Holy Father praises large families [3]; however, he also states,

. . . the fruitfulness of conjugal love is not restricted solely to the procreation of children…it is enlarged and enriched by all those fruits of moral, spiritual and supernatural life which the father and mother are called to hand on to their children, and through the children to the Church and to the world. (FC, no.28)

John Paul II takes every opportunity to encourage the development of NFP as a way of spacing births. [4] “When,” he says “by means of recourse to the periods of infertility, the couple respects the inseparable connection between the unitive and procreative meanings of human sexuality, they are acting as ‘ministers’ of God’s plan” (FC, no.32). John Paul II is at pains to counter those who would interpret too narrowly the Church’s teaching on the licitness of natural methods, adopting a form of providentialism, citing both Gaudium et spes no. 50 and Humanae vitae no.10: God the Creator invites the spouses not to be passive operators, but rather ‘cooperators or almost interpreters’ of His plan. [5]

The spouses are to exercise the virtue of prudence in a considered assessment of the well-being of the whole family. Reason and will are not to be abandoned in favor of passive submission to physiological processes. Husband and wife are called to stewardship of all their gifts, especially fertility, which concerns the birth of a new human person made in the image of God and destined to union with Him for all eternity.

NFP proponent Rev. Anthony Zimmerman likens the spouses’ co-creation to God’s creation of the world in Genesis (1:1 to 2:3). After each new creation, God “saw that it was good” and paused before a new act of creation. After making man and woman on the sixth day, he declared everything “very good” and rested from further creation. In the same way, NFP parents pause between each birth and when their family is complete according to God’s plan for them (which is likely to vary with each family), rest from any further work of co-creation. [6]

More than his predecessors, John Paul II saw the benefits of natural methods to the couple and family. He appreciates the way they offer spouses the possibility not only to space children but also to identify the most opportune time to conceive a child. In addition, they call for dialogue and mutual sensitivity to one another. “Thus,” he says, “periodic continence…requires a profound understanding of the person and love.”

The way of living which follows from the exercise of periodic continence leads the couple to deepen their knowledge of each other and achieve a harmony of body, mind, and spirit which strengthens and encourages them on their journey together through life. It is marked by constant dialogue and enriched by the tenderness of affection which constitutes the heart of human sexuality. [7]

A Final Word
In summary, all the papal documents addressing the issue of marriage and procreation in the 20th century affirm that marriage and conjugal love are ordered to the procreation and education of children. While contraception cannot be used even in grave circumstances, natural methods of fertility regulation are licit when the couple has serious reasons. Children are a gift to be joyfully received as the crowning glory of family life (GS, no. 48). All modern popes have endorsed the development and use of natural methods of family planning as an aid to living responsible parenthood. John Paul II especially sees them as enabling the spouses to become a total gift to one another.

Notes
[1] Pius XII, Moral Questions Affecting Married Life: Addresses given October 29, 1951, to the Italian Catholic Union of midwives and November 26, 1951, to the National Congress of the Family Front and the Association of Large Families, National Catholic Welfare Conference, Washington, DC.

[2] Ibid

[3] John Paul II, “Homily at Capitol Mall, Oct 7, 1979,” in Pilgrim of Peace: Homilies and Addresses of his Holiness, Pope John Paul II on the Occasion of his Visit to the United States, USCC, 1979: 175-179.

[4] See, for example, “Pope to Two International Groups of Researchers,” L’Osservatore Romano (Weekly Edition) Dec. 3, 1979, and “To Study Group on Natural Regulation of Fertility: The Church is grateful for the help you offer married couples,” L’Osservatore Romano, July 12, 1982.

[5] “Papal audience to participants of NFP course in Rome, December 14, 1990,” L’Osservatore Romano (weekly edition) Dec. 17, 1990.

[6] Rev. Anthony Zimmerman, “Newlyweds and NFP,” Homiletic and Pastoral Review, October 1986, 21-31.

[7] Address to “The Natural Regulation of Fertility: The Authentic Alternative,” conference, Rome, Dec. 9-11, 1992.

Copyright © 1999, Diocesan Development Program for Natural Family Planning, National Conference of Catholic Bishops (United States Conference of Catholic Bishops). Used with permission on www.foryourmarriage.org.

Be Her Joseph!

When we first married, my wife, Misty, and I were the typical secular couple. We relied on hormonal contraception. Due to bad side effects, that didn’t last long. Misty found out about Natural Family Planning (NFP) through a Catholic friend. Admittedly, I was suspicious of all the “hocus pocus” involving thermometers at o’ dark-thirty in the morning and observations written down in cryptic symbols on the NFP chart. That would all change in surprising ways once we got into living the NFP lifestyle.

Before having children, Misty had been an atheist and I had been an agnostic. With our first child, the miracle of life spurred a spiritual awakening in us. We realized the Holy Spirit had already led us into a Catholic life. Even after our conversion, however, NFP grew our relationship with each other and with God in ways we never expected.

We studied Pope John Paul II’s “Theology of the Body” and became excited about living out our faith and sharing it. It was thrilling to learn the compelling reasons behind the Church’s beautiful teachings on sex and marriage.

Much to my surprise, I also learned how grateful my wife was that I was willing to learn how her body worked. Sharing the family planning responsibility, as well as finding non-sexual ways of expressing affection and intimacy when we had good reasons to postpone pregnancy, strengthened our marriage and made me a better husband and father. When we became Catholic, I knew I wanted to be the spiritual leader of our family, but I didn’t understand what that entailed besides herding our children to church on Sundays. Through NFP and Scripture, I discovered that I had a choice in the kind of man— the kind of husband — I was going to be.

We often blame Eve for eating the forbidden fruit. But in Genesis, we learn that after taking a bite, she turned and offered the fruit to Adam, who was with her. Adam didn’t stop her and say, “This is a bad idea, let’s go.” He did not protect his wife, but stood by silently while the serpent convinced her to surrender her holiness and damage her relationship with God.

Then there was St. Joseph. When Joseph obeyed the angel who told him to bring Mary into his home, he was accepting the public shame and embarrassment of a pregnant fiancé. He sacrificed his personal honor and reputation to obey God and protect Mary and Jesus.

The choice for a husband is clear: he can be his wife’s Adam or he can be her Joseph. A man can stand by silently and allow his wife to suffer the physical and spiritual consequences of contraception. Or he can defend her virtue, body, and soul by using NFP. Today, contraception is accepted and expected. Any man who forgoes it for NFP will likely be exposed to ridicule and criticism. But as St. Joseph taught us, there are some things more important than the opinion of others. May we husbands choose to be Joseph to our wives!

About the authors
Tom and Misty Mealey have four children and live in the Diocese of Richmond.

Natural Family Planning Awareness Week is celebrated each July, to mark the anniversary of Pope Paul VI’s encyclical Humanae Vitae. Learn more here.

Signs of Grace

The Catechism of the Catholic Church describes grace as the “free and undeserved help that God gives us to respond to his call to become children of God.” My husband, Frank, and I have experienced God’s “undeserved help,” as we have wrestled with His plan for our family. We now know it was God’s grace that guided our journey.

Frank and I met in our work place soon after college. Our first date was at a Chinese restaurant. After dinner, my fortune cookie read, “Stop searching forever, happiness is just next to you.” Frank thought it was the coolest thing ever—I wondered if it was a setup! From that unexpected beginning, we married and had five children almost immediately. Because of our family size, people often assumed that we were “good Catholics,” thinking that we had always accepted the Church’s teaching prohibiting contraception. In our case that assumption would be wrong. We had used contraception despite the fact that the priest who prepared us for marriage taught us Church teachings. We stopped using contraception only to have our first baby,Emily. We did the same for our second child, Madeline, and our third child, Sam.

Around the time that Sam was born, Frank and I became involved in youth ministry. This prompted me to question our own contraceptive behavior. If we had to explain the Church’s teachings on chastity, I thought, we should follow them ourselves! I quickly ordered Natural Family Planning (NFP) books and signed up for the local diocesan class. Before class began however, I skimmed through the book and started tracking my menstrual cycle on a calendar. One romantic evening soon after that, with total disregard for the calendar , we conceived our twins, Caroline and Sophia.

Having five babies within six years was extremely overwhelming. Without hesitation I forgot about NFP and got a prescription for birth control pills. Something quite unexpected then happened. During these years using contraception I lost my sexual desire for my husband. Sex became one more thing I had to do for somebody. In addition, Frank and I began to fight about sex. Needless to say, this was upsetting—I loved my husband and I often prayed that God would help us!

In this difficult period a new parish priest came into our lives. With every examination of conscience in preparation for the Sacrament of Reconciliation he would bring up contraception. I would immediately dismiss the subject. “That teaching doesn’t apply to us,” I thought, “we have five kids!” And yet, this new priest ’s comments stuck with me and my heart remained restless. The turning point for me happened after a conversation about sterilization.

One of our friends had been sterilized and asked me when Frank would “get snipped.” Without missing a beat, I said, “Maybe for my birthday.” The fact that I so easily thought of sterilization got me thinking— how could I, we , decide to do something so major without talking about it and praying? Soon after this realization, I wondered why we were not open to having another child. I found myself offering simple prayers asking God to help us. It was the first time that I had asked God for guidance regarding our fertility. From that simple step , God began to send signs though neighbors, family and friends.

Soon after that, I spoke with our new parish priest about my concerns. He confirmed that the Church’s teachings were true and gave me CDs and books to learn more. At the same time, I kept receiving signs about having a sixth child. For example, when we were out to dinner I complimented a woman about the behavior of her five children. She thanked me and mentioned that her sixth child was away at college. At a parish meeting I saw an old friend who commented that she thought I had a new baby. She had not known we were discerning. I shared these and other experiences with our new parish priest and asked if they were signs from God. He said if they were, they would not stop coming. Father’s words could not have been more true—the signs kept coming.

Meanwhile, Frank and I signed up for NFP class. It may sound like an exaggeration, but from the first day we began using NFP everything immediately felt different. Frank would set the alarm, take my temperature, and re cord the numbers on the chart. I felt so taken care of. I felt a tenderness that I hadn’t felt in a long time. I liked that he was learning about my body. It was helpful that he knew where I was in my cycle, especially during difficult days. I came to understand this total love and acceptance in a deeper way.

As we lived the NFP lifestyle, we began to realize that all of our reasons for avoiding pregnancy were “earthly”— we would need a new car, a bigger house, and more money for everything. An unexpected encounter with an old man in a donut shop broke through our hesitation. “So, how many kids do you have?” I asked. “Three boys and three girls,” he responded. I got the biggest smile on my face, called my husband to share the story, and that evening our precious son,Thomas Anthony, was conceived.

It is by the grace of God that we have our children and a redeemed sex life as well. My husband, Frank, and I have learned that our sexual union should be focused on giving rather than getting. NFP provided the environment to live this out. We are so grateful that we now have the kind of marital union that God had planned for us! I t has changed our lives so much that we became NFP teachers to spread the good news.

Now that we use NFP, we see our married life as always having an opportunity to love like God loves. Of course, God provides the grace, and we must choose to participate with Him. I am convinced that there is something about getting the sexual element of marriage “right with God” that ends up affecting everything. Marital union is the marriage vows made flesh and every act of intercourse is a renewal of these vows. Only a union centered on God and His will in our lives will truly satisfy the desires of our hearts!

About the author
Jennifer, her husband Frank, and their six children are from the Diocese of Cleveland.

Responsible Parents Are Open to Life

In an often quoted and often misunderstood section of the letter to the Ephesians, St. Paul begins a passage about wives and husbands with these words: Be subordinate to one another out of reverence for Christ. (Eph 5:21ff)

In the late fourth century, St. John Chrysostom suggested that young husbands should say to their wives: I have taken you in my arms, and I love you, and I prefer you to my life itself. For the present life is nothing, and my most ardent dream is to spend it with you in such a way that we may be assured of not being separated in the life reserved for us . . . I place your love above all things, and nothing would be more bitter or painful to me than to be of a different mind than you. (Homily on Ephesians 20,8).

John captured well Paul’s teaching that wives and husbands are to be subordinate to one another: in other words, they are to consider the other’s good as of greatest importance, they are to sacrifice for one another as Christ himself has done, and as a couple they are to see themselves as subject to Christ. The concept of mutual subordination is a way of expressing the particular kind of love which characterizes Christian marriage, which is a union of loves so complete that the two become one.

In the Roman Catholic Church, it is ordinarily understood that husband and wife are ministers of God’s grace and confer on one another the sacrament of matrimony by declaring their consent before the Church. They are chosen instruments of God in one another’s lives–and not just the day of the wedding, but until death do us part. They are literally to help one another get to heaven! Moreover, their vocation entails not only being one in love for each other, but also being God’s instruments as a couple, most especially instruments of his creative power in giving life to children. Their love looks beyond itself and seeks to raise up new lives.

These two meanings or values of Christian marriage–the unitive and procreative–are intimately, inseparably linked; they cannot be divided without affecting the couple’s spiritual life and compromising their marriage and the future of their family. In fact, if a person enters marriage with the deliberate intention to exclude children from the marriage, the consent is invalid. Just as the persons of the Trinity are fruitful in love for one another and in creation, so the love of husband and wife is intended to be fruitful in love and offspring. Married couples are cooperators in the love of God the creator and are, in a certain sense, its interpreters.

Being cooperators and interpreters of the creative love of God carries both extraordinary joys and extraordinary responsibilities. An especially intimate and personal responsibility of every couple is making decisions about the regulation of births. Just as the crown of creation was human life, so the supreme gift of marriage is a human person, and the vocation of husband and wife entails honoring this capacity of their love with special care.

The Church does not teach that couples should have a certain number of children, but it does offer teaching about responsible parenthood, which can be summarized in these five points:

1. Husbands and wives have a responsibility to understand and honor the wisdom of the body, including its biological processes.

2. Humans share certain instincts and passions, and Christians are to guard and control them through reason and will.

3. Taking into consideration the physical, economic, psychological and social conditions of their marriage, couples exercise responsible parenthood by a prudent and generous decision to raise a large family, or by a decision (for serious reasons and made according to the moral law) to avoid a new birth for the time being, or even for an indefinite period.

4. Responsible parenthood has its roots in the truth about right and wrong established by God, and spouses have a duty to inform their consciences and make decisions according to this truth. Husbands and wives recognize their duties toward God, themselves, their family and society, and are called to maintain a proper set of priorities.

5. Offering their marriage in discipleship to the Lord Jesus, couples do not make purely arbitrary or subjective decisions regarding becoming parents but use the wisdom of God as their guide. As in every other aspect of their lives, Christian couples always remain open to God’s wisdom and providence regarding family life, including the size of their particular family. Since God brought them together and shares his love with them, he will always guide them along paths that are best for them.

Interwoven among these aspects of responsible parenthood is the understanding that the two great meanings or values of marriage — the unitive and procreative — are never separated. A love that is complete and faithful, a love which holds nothing back from the other, will remain open to Gods creative plan. After all, it is God’s love in the first place.

About the author 
Most Rev. J. Peter Sartain is the Archbishop of Seattle.

This article is part of a six-part series first published for the Arkansas Catholic, a publication of the Diocese of Little Rock. It is reprinted here with permission.

Copyright © 2011, Natural Family Planning Program, United States Conference of Catholic Bishops. All rights reserved. Permission is granted to reproduce in whole or in part, in print and/or electronically, with the following statement: Last Name, First Name of Author, “Title,” NFPP/US Conference of Catholic Bishops, Washington, DC: USCCB, 2011. Used with permission on www.foryourmarriage.org.

My Slogan: “Practice Saved Sex!”

I am a journalist and a convert. That sounds like an oxymoron.

Two years after joining the Catholic Church, my wife and I began practicing Natural Family Planning (NFP). I found that the chastity required to get through the periods of abstinence caused profound changes in me. I stopped daydreaming of swimsuit models, wealth and fame. I became grateful for all God had given me, most of all for my wife. My appreciation for her and all that she gives me grew, improving an already good 20-year marriage.

I was curious to find out if other people had been so affected. This is where the journalist and the convert converged. I interview NFP couples and read thousands of words on conjugal union and the effects of contraception on the relationship between men and women. So for five years I thought about nothing but sex, except during the hockey playoffs. This was a challenge to chastity, but the result was a book, Natural Family Planning Blessed Our Marriage: 19 True Stories (Servant Books).

Here is what I learned. When women took control of fertility with the pill and the IUD in the mid 1960s to the mid-1970s, men said “cool.” Men’s behavior changed, as they no longer felt responsible for their sexual partners. (This can be seen in the disappearance of shotgun marriages.)

There was an accompanying drop in commitment between men and women. Trust between the sexes fell because men no longer acted in expected patterns.

When you add in the increase in women’s wages and the decrease in men’s wages, you created couples who are neither financially nor sexually interdependent. This is why, social scientists say, the divorce rate doubled in that time frame.

NFP can repair the damage. Men acknowledge responsibility to their wives. Commitment increases because the couples know when pregnancy is likely before they make love. Their trust increases: she trusts he will fulfill his obligations when he assents to sex; he trusts she is making accurate observations of her fertility and is keeping him informed.

He develops a sense of awe in the way God made her, and she develops a sense of gratitude that he is willing to sacrifice his own pleasure for her sake. And both grow in their love and trust in God when they see the plan for sex and marriage that He built into their bodies. I have seen and experienced how using Natural Family Planning can make a difference in marriage. That should come as no surprise because it’s God’s way to practice responsible parenthood it’s His design for life and love!

About the author
Fletcher Doyle is the author of Natural Family Planning Blessed Our Marriage, (Servant Books). He and his wife live in the Diocese of Buffalo.

The Theology of the Body According to St. John Paul II

When John Paul II was elevated to the papacy, he unveiled a series of reflections on which he had worked for some time. He gave these in the form of weekly general audiences between 1979 and 1984. These talks became known as “The Theology of the Body” and have had a growing impact on Christian thinking about what it means to be embodied as male or female.

Reflecting on the Genesis accounts of creation, Pope John Paul II underscored the way in which the body reflects or expresses the person. The human person discovers his dignity through his body and its capacity to express his ability to think and to choose, unlike the animals, who lack this ability. (See Genesis 2:19-21.)

Yet humanity is radically lacking in its expression in only one sex. The full meaning of the body and hence the human person is revealed only when the man stands over against another unique way of being human–woman. This distinctive way of being a person and a gift for others, male and female, reflects what the late pope called “the nuptial meaning of the body.” Coming together in the profound partnership of marriage, man and woman live for the other in mutual love and deference. This union is expressed concretely in the couple’s bodily gift of themselves to one another in sexual intercourse. Here they speak a profound language of total self-gift and unconditional fidelity.

The late pope understood the impact of sin on the human person. The Fall brings about a series of ruptures within the person, radically diminishing the body’s capacity to express reason and freedom. It introduces alienation and a struggle for control into the relationship of male and female, distorting their relationships in marriage and in human society (cf. Genesis 3:16). And it devastates the human sexual drive, redirecting it from an impulse toward life-giving interpersonal union between covenantal partners to a desire to use and exploit others for personal satisfaction.

Yet with the death and resurrection of Christ, sin does not have the last word on the condition of the body. The grace that flows from the cross and resurrection effects a “redemption of the body,” not just in heaven but here and now. Through the healing effects of Christian prayer and sacramental worship, the body is enabled to express the person and his or her ability to think and freely choose.

The grace of Christ also enables men and women to overcome their mutual conflict and live together in marriage in the exercise of “mutual submission out of reverence for Christ” (cf. Ephesians 5:21; Mulieris Dignitatem, no. 24). This transforming grace enables the body in its maleness and femaleness to be offered as the expression of the “sincere gift of self” in a way reflective of the person’s vocation– as single, married, or a consecrated celibate.

The human person as a unique embodied subject is thus understood through the three panels (or triptych) of the Christian mysteries of creation, sin, and redemption. The result is what John Paul II himself modestly referred to as an “adequate” understanding of the person. This vision enables us to recognize and affirm that the body and the gift of sexuality are good. At the same time it highlights why this gift is falsified by extramarital or contraceptive sex that sever sexual union from its inherent meanings of unconditional fidelity and life-giving fruitfulness.

The mystery of the human person is continually confronted by new issues and challenges. For example, much of the reflection on the body and its relation to the person within Christian tradition has been undertaken by men. During his pontificate John Paul II called for a “new feminism” that would better account for the distinctive insights, experiences, and gifts of women.

In addition, issues of the relationship between the body and the person take on new urgency in light of expanding scientific and medical technology that has raised questions at both the beginning of life (reproductive technologies, the status of cryo-preserved embryos, stem cell research, and attempts to clone human beings) and its end (the personhood of the persistently comatose, the meaning of suffering, and how to define the moment of death). To continue to affirm the fundamental biblical conviction of the goodness of the embodied person created in the image of God while addressing such pressing questions is the task for the further refinement of the “adequate anthropology” of John Paul II’s “Theology of the Body.”

About the author
Professor John S. Grabowski is a member of the Department of Theology at The Catholic University of America.

The Family in Service of Life: An Adoption Story

Early married years

We were married on June 7, 1997. Three months later, we moved into our first home, an 1800 square foot historic house in Staunton, Virginia, a city of about 25,000 located in the heart of the Shenandoah Valley. It had four bedrooms – perfect for our plans of beginning a family. Rob was working as a youth minister and part-time high school teacher and Robin was the second grade teacher in the same Catholic school as Rob. In arranging our house, we thought that it was important to keep one room set aside as a perpetual guest room, open to receive whomever Our Lord might send to us. We felt that this was a room that should be preserved as such even when we began having our own children. Little did we know how abundant God’s plans would be.

After three years of marriage, it became clear to us that we were not able to have children. Several doctors could not find any obvious biological problems. We saw fertility specialists who finally said that the only hope for conception was in vitro fertilization – an option we were not willing to consider. We wanted the gift of children, but we did not want to manipulate and attempt to force a gift that Our Lord was not going to give us willingly.

Three children in a row

Then came the rush. Some friends of ours were on the board of the local foster unit of the Department of Social Services (DSS). They had a five-month old baby boy in their care who would eventually be free for adoption, once the parental rights had been terminated. But before they asked if we were willing to take in the baby, they warned us: the previous two families who were offered this child turned him down because of the extensive intestinal and brain damage he had suffered as a result of his birth mother’s illegal drug use. They thought he would likely not talk, not walk, and may eventually end up institutionalized. On April 21, 2000, Christopher was brought to our home. We never looked back.

In late June, we were approached again. This time, there were two little girls, five years old and nine months old. Would we be willing to accept them as likely adoptive children? Of course! So on July 8, less than three months after Christopher came to us, we were joined by Lisa and Lorianne. Our permanent guest rooms were now full, and we began to look for a larger home. In the meantime, Rob moved to a full-time teacher position at the school and Robin took a year off, providing after school care in our home as she began the all-important role of being mother to our three new children.

Another baby in need of a family

We did eventually move around the corner to an old Victorian house, giving us more space. For two years we continued raising our awesome children and doing our best to form them in the ways of the Church. In July of 2002, DSS called again. This time, they had an eleven-month old baby, the youngest of three who were removed from their family. They were expecting that after 3-4 months, the children would be placed back with their birth parents, once things had settled down. Samantha came to us unable to crawl, speak, make facial expressions, hold herself up, or even reach for things. Her initial doctor visit suggested that she might be paralyzed from the waist down, since she did not respond to any stimuli there. Her two other sisters, Shelby and Sabrina, were placed with another foster family. DSS did not want to place all three with us because they were concerned about the level of care that Samantha would require. All three girls had spent their days locked in a storage facility while their parents went to work. They were fed apple juice and Twinkies. Samantha just had apple juice and had lost weight since her eight-month checkup. We could see her bones, she was so thin.

Two more makes six

The next two years brought with them quite a trial. It was during that time that Christopher’s birth parents’ parental rights were terminated through a series of lengthy court hearings. Likewise, the legal process for Lisa and Lorianne came to a close. This allowed us to have the three kids baptized. Up until that time, we were not the permanent parents of them. Therefore, we could not reasonably promise (as is required at an infant baptism) to raise the children Catholic. Only after the adoption was finalized, were there no longer any obstacles to the responsibilities of Baptism. During these two years, it also became more and more evident that Samantha’s birth parents were not able to care for their children. The goal changed from returning the girls to their biological parents to moving them to a permanent placement. That permanent placement was with us. In the summer of 2004, then, our family welcomed Shelby and Sabrina, bringing us to a total of six children. Two years later, feeling a call to move to Robin’s hometown and wanting to start over as a forever family, we moved to Omaha, Nebraska. As we write this article, Lisa (18) is a freshman in college. Lorianne (14), Shelby (13), and Sabrina (12) attend a Catholic school here in Omaha. Christopher (13) and Samantha (11) attend a Catholic special needs school in town. Rob is actually the principal of this school, and Robin works for the Family Life Office of the Archdiocese of Omaha.

Lessons from adoption: difficulties and blessings

Along the way, we have had some trials and some great joys. One question we decided to settle very early on was about communicating the facts of their adoption to our children. From the time they entered our home, they knew that we were their “forever parents” (adoptive parents) and they came from their birth parents. We worked hard to make it clear that their birth parents loved them, but were not able to care for them. We taught them that God brings tremendous good out of bad situations, and that is how we became a family: a family that God put together from painful situations, a family called to bring healing and joy to one another and everyone we meet. As the kids would age, we disclosed more and more information about their previous situations to the extent that they could understand. About twice a year we do Google searches for their birth parents. Twice, these searches revealed deaths: Christopher’s birth mother had committed suicide in an overdose, and Samantha, Sabrina, and Shelby’s birth mother had died of an illness. We told our children and worked through the grief and conflicting emotions with them. We have remained very open about their respective situations. At first, we had a fear that if we told our children too much, perhaps they would want their birth parents instead of us. This fear faded over the years, as the love and trust in our family deepened.

The difficulties that come from adopting out of foster care are certainly present. When children are ripped from their birth parents (even if the birth parents are not doing their job well), they are hurt in the process. There is no doubt about it. That pain enters into the adoptive family, and God is calling on the new family to be the method of healing. For us, this meant helping our children deal with permanent brain damage, severe learning difficulties, epilepsy, attachment issues, major depression, and even suicide attempts. If you would have asked us back in 1997 if were ready for all that, we would have said, “No way!” But Our Lord provided the grace, the people to help, and the love to bring healing not only to our children, but to us as a couple as well.

The joys of adopting, however, far outweigh any difficulties. These joys are no different, perhaps, than any other family who gave birth to their children. We will say, though, that our children, maybe because of their origin and adoptions, have a tremendous heart for anyone who is downtrodden, suffering, or poor in any way. They are very quick to reach out and want to help those in need – those who stand in the same position they once stood. Seeing this is for us one of the greatest joys of adopting: our own children seeking to show the generosity that they were shown.

The family is called to serve life

In his apostolic exhortation Familiaris Consortio (The Role of the Christian Family in the Modern World), Bl. Pope John Paul II named “serving life” as the second of four tasks of the family. God did not give the Lairds the ability to serve life through procreation and birth. Instead, He gave us the gift of serving the lives of those children He placed before us, and we are ever grateful for this gift. It has created our family and has transformed us as persons.

For families considering adoption, we have this to say: If Our Lord places the desire in your hearts, then go for it! All the difficulties begin to fade away when your brain damaged son throws a touchdown pass in the Special Olympics, or your daughters give money for less fortunate classmates to buy snacks after school, or your oldest daughter seeks a profession to help those who struggle to overcome the difficulties she once faced. Our family is not perfect, far from it. But in the end, the family that God put together has helped each of us follow Him more closely. And isn’t that the mission of the family?

About the authors
Rob and Robin Laird, pictured above with their children, were married on June 7, 1997. Rob is the Principal of Madonna School, a Catholic school serving students with special needs, and Robin is the Coordinator of Marriage and Family Ministries for the Archdiocese of Omaha. They currently reside in Omaha, Nebraska with their six children, Lisa, Lorianne, Christopher, Shelby, Sabrina, and Samantha.

What Does the Church Say About Contraception?

What does the Catholic Church teach about married love?
Marriage is an intimate, lifelong partnership in which husbands and wives give and receive love unselfishly. The sexual relationship expresses their married love and shows what it means to become “one body” (Genesis 2:24) and “one flesh” (Mark 10:8, Matthew 19:6). The sexual union is meant to express the full meaning of a couple’s love, its power to bind them together “the unitive aspect of marriage “and “its openness to new life” the procreative aspect.

What does this have to do with contraception?
The Church believes that God has established an inseparable bond between the unitive and procreative aspects of marriage. The couple has promised to give themselves to each other, and this mutual self-giving includes the gift of their fertility. This means that each sexual act in a marriage needs to be open to the possibility of conceiving a child. “Thus, artificial contraception is contrary to God’s will for marriage because it separates the act of conception from sexual union” (United States Catholic Catechism for Adults, p. 409).

A couple need not desire to conceive a child in every act of intercourse. But they should never suppress the life-giving power that is part of what they pledged in their marriage vows.

Are couples expected to leave their family size entirely to chance?
No. Serious circumstances “financial, physical, psychological, or those involving responsibilities to other family members” may affect the number and spacing of children. The Church understands this, while encouraging couples to take a generous view of children.

What should a couple do if they have good reason to avoid having a child?
A married couple can engage in intercourse during the naturally infertile times in a woman’s cycle, or after childbearing years, without violating the meaning of marital intercourse. This is the principle behind natural family planning (NFP).

What is Natural Family Planning?
Natural family planning is a general name for family planning methods that are based on a woman’s menstrual cycle. NFP methods are based on day-to-day observations of the naturally occurring signs of the fertile and infertile phases of the menstrual cycle. It takes into account the uniqueness of each woman. A man is fertile throughout his life, while a woman is fertile for only a few days each cycle during the childbearing years. A woman experiences clear, observable signs that show when she is fertile and infertile. To avoid pregnancy, the couple abstains from intercourse during the fertile phase. Couples can also use NFP to achieve pregnancy because it identifies the time of ovulation.

Who can use NFP?
Any married couple can use NFP. A woman need not have regular cycles. The key to successful NFP use is cooperation and communication between husband and wife.

How effective is NFP?
NFP can be very effective, depending on how strongly motivated the couple is and whether they follow the rules of the method. Couples who carefully follow all the rules to avoid pregnancy can achieve a success rate of 97-98%.

What are the benefits of using NFP?

  • Shared responsibility by husband and wife
  • Virtually cost-free
  • No harmful side effects
  • Can be used throughout childbearing years
  • Can be used in special circumstances such as post-partum, breastfeeding and premenopause

How can we learn to use NFP?
The best way to learn NFP is from a qualified instructor-one who is certified from an NFP teacher training program. Your Diocesan NFP Coordinator can help you to find an NFP class in your area.

To learn NFP on the Internet contact Northwest Family Services (NWFS). NWFS provides client education in the Sympto-Thermal Method.

The U.S. Conference of Catholic Bishops maintains a list of additional correspondence courses.

For more information:

Do Children Really Make a Marriage Less Happy?

In Church teaching, children are called the “Crown” of marriage, but those same documents also call children the “Cross” of marriage. Experienced parents can testify that children brought happiness and satisfaction to their lives, but they know it is not easy to raise a family. Research confirms that marital happiness suffers when children arrive. Think about those early years, and you would know what they theologians and scientists are talking about.

New studies indicate that the “happiness gap” is relatively small. Bryan Caplan, professor of economics at George Mason University, believes that the pros outweigh the cons. He cites the National Opinion Research Center’s General Social Survey, which says that, while every additional child makes parents just 1.3 percentage points less likely to be “very happy,” the estimated happiness boost of marriage is about 18 percentage points.

“A closer look at the General Social Survey also reveals that child No. 1 does almost all the damage. Otherwise identical people with one child instead of none are 5.6 percentage points less likely to be very happy. Beyond that, additional children are almost a happiness free lunch. Each child after the first reduces your probability of being very happy by a mere 0.6 percentage points,” Caplain says. He cites decades’ worth of twin and adoption research to point out that children are shaped by more factors than how attentive their parents are.

Since he is an economist, Caplan expresses himself in how much capital parents expend in childrearing: “If you think that your kids’ future rests in your hands, you’ll probably make many painful ‘investments’ –and feel guilty that you didn’t do more. Once you realize that your kids’ future largely rests in their own hands, you can give yourself a guilt-free break.” Caplain will publish a book in 2011, Selfish Reasons to Have More Kids.

In the parenting years, spouses will find that patience and time together are rare commodities. Although the additional demands of parenting can draw a couple closer together in their joint project, this seldom happens automatically. In their book Marrying Well, Catholic marriage experts James and Evelyn Whitehead suggest ways to moderate the strain of parenting: “We can talk things out more often, we can reexamine the way we use our time and money and energy, we can try to be clearer about our real priorities as a family, we can change some of the patterns that do not work very well.”

Parenting is hard work, but spouses are not destined to decline into unsatisfying relationships when children are in the picture. They can choose how they will respond to the challenge. In the process, each person can gain maturity and each can grow in appreciation of the other’s developing abilities. As James and Evelyn Whitehead, say “Being parents together can call out in each of us qualities of generosity and inventiveness that make us even more loveable to one another. I learn there is a playfulness in you that I have not seen so well before; you come to cherish the breadth of my care. Our commitment to each other is strengthened as our lives are woven together in patterns of concern and joy and responsibility for our children.”

Take heart! In time, your “crown” will rest easier on your brow. It helps to recognize that parenting years are one season in the life of a marriage. Children eventually grow up and leave home. Studies also show that the “empty nest” is associated with significant improvement in marital happiness for all parents. God is merciful!

Reprinted with permission. ACT Newsletter, Christian Family Movement-USA, 2010.

Connections: Living Natural Family Planning

For a newly engaged couple, learning Natural Family Planning (NFP) is informative, interesting, at times a little embarrassing, but always enlightening. Living NFP, on the other hand, is a different story. It is a story about connections, unique and fulfilling. It involves the use of information that we then apply to the reality of everyday married life.

At the beginning of our married life, we used NFP to avoid pregnancy, as the time was not right for it. Currently, we are using NFP to achieve pregnancy. We were delighted to find that the two focuses of NFP have made our young marriage both more focused and more intimate.

Unlike contraception, which usually places full burden of family planning on the woman, NFP promotes shared responsibility of the fertility of both the husband and wife. It lends a spirit of togetherness to a marriage. There’s no “Have you taken your pill?” That is, “Are you safe?” In our marriage there’s no holding back that precious part of ourselves–our fertility. Rather than a burden to be dealt with, for us it is a blessing to be understood and respected. The complete self-giving says, “I love all of you.”

The benefits of NFP extend beyond family planning. We’d heard that often the husband will develop a deeper respect for his wife and the gift of her fertility. In practice, we’ve found this to be true. A constant awareness of cycles and phases makes it easier to perceive when to be loving and gentle, extra patient and thoughtful, and when to resume physical intimacy.

Unlike a couple using contraception in their marriage, sex is not always an option for two who are living NFP. That’s a good thing, contrary to what popular culture might imply. By experiencing times when we cannot engage in physical intimacy, the moments that we can are made all the more poignant and precious. Even when we want to engage, and the chart says “no way, buddy,” it lends an element of bittersweet waiting.

After all, consider the alternative: When a woman is on the pill or using some other kind of chemical contraceptive, she’s always available for sex. There’s no waiting, no longing, just indulging whenever you want. Nice at first, perhaps, but over time spontaneity and passion fade all the more quickly by the frequency of the intimacy. Oftentimes sexual intimacy will becomes less mutual over time in a contracepting marriage and more mandatory, and thus less rewarding for one or both spouses.

Periodic abstinence in our marriage has opened up broader channels of communication between us. Like many young couples, we both are currently employed. Commuting, daily exercising, paying bills, preparing dinner, outside commitments . . . all are busy but necessary activities in a healthy lifestyle, but collectively tiresome as well. Tired couples find it difficult to talk in the evenings, and would prefer to veg out. We’re no different.

But, since NFP holds the key to our family planning, we necessarily discuss personal and intimate topics about our fertility that most couples never broach. These NFP talks are springboards to deeper discourses and more personal dialogue between us. We’ve both noticed that with time, open and intimate communication is becoming less a difficulty and more a reflex, and we both attribute that in part to NFP. We’ve found that subjects such as our budget, work, saving for a house, and where we’ll spend Christmas are child’s play after you can discuss mucus and temperatures with a straight face!

Yes, NFP can be a challenge and a sacrifice at times, and we’re not saying it’s always easy, but that is part of true love–a bit of sacrifice for the beloved. We find a noble joy in sacrificing ourselves for each other, even in so private a way as withholding intimacy until the time is right; self-sacrifice is an important root element of love, and it builds respect for each other and ourselves. We’ve also found that a sense of humor helps during the times of no physical intimacy. When the signs of fertility were apparent, we’d jokingly say, “OK, see you in a few days.” We’ve heard some people say they could never follow NFP since they can’t have intercourse during the time that they want. We’ve found that the time of abstinence gives us moments when we can just be together and talk, play tennis, joke, or go out to dinner. It reminds us that we’re much more than just physical beings wanting to satisfy a desire.

We’re both happy to have learned NFP and to be living it. We know that it is enriching our marriage in our every day life and even in ways we probably won’t realize until much later. Knowing that we’re building a strong foundation of love, mutual respect and faith gives us confidence in our future. We’re best friends who love each other enough to want the best for each other and our marriage.