Author Topic: NFP CMRI SSPX SSPV (Read 24493 times)

Lover of Truth · « **Reply #235 on:** November 19, 2013, 02:05:16 PM »

From Tom:

The inclusion of "psychological" reasons to abstain from the conception of children by the use of "knowing" the physicality of a woman's body has been interpreted rather broadly, shall we say. In plain English: the use of "psychological" reasons to abstain from the conception of children has been used to reaffirm the "consciences" of those who are "not ready" for children. This is no different whatsoever than those who have chosen the use of artificial means to prevent the conception of children because they are "not ready" to have them. They have careers. They have poor finances. They have elderly parents for whom to care. They have "plans." They have to get through school. And on and on on. Everybody's got a "serious reason." These are nothing other than excuses and rationalizations that consider marriage in purely naturalistic and materialistic, if not utilitarian, terms without any true love of God and thus of trust that He will send married couples all of the supernatural and temporal helps that they need to provide for the children that God sees fit to send them.

The "teaching" that led to what is called today as "natural family planning" is not to be found in Pope Pius XII's October 29, 1951, Address to Midwives on the Nature of Their Profession. It is to be found in Paul VI's Humanae Vitae, devoted to the "responsible parenthood" slogan of Planned Parenthood and the United Nations and environmental groups.

Truly responsible Catholic parenthood is founded in a love for God's Holy Will and by training however many or few children in the truths of the Catholic Faith, which require parents to eschew worldliness and to arm them with the supernatural and natural means to live in a "popular culture" devoted to the glorification of the very thing that caused Our Blessed Lord and Saviour Jesus Christ to suffer in His Sacred Humanity during His Passion and Death and that caused those Seven Swords of Sorrow to be pierced through and through the Sorrowful and Immaculate Heart of Mary, that is, sin. That's truly responsible Catholic parenthood. Not that which is represented by "Paul the Sick" and Humanae Vitae.

Lover of Truth · « **Reply #236 on:** November 19, 2013, 02:09:41 PM »

From Tom:

How the Adversary Used Humanae Vitae to Further Advance Contraception With the Help of Believing Catholics

As has happened in the realm of civil politics, the devil used "false opposites" to divide and conquer believing Catholics as a result of the issuance of Humanae Vitae nearly forty-three years ago now in several ways. Permit me a brief word of explanation.

There were a number of ultra-progressive revolutionaries who were poised to oppose Humanae Vitae even before its release on July 25, 1968. Led by Father Charles Curran, a priest of the Diocese of Rochester, New York, who was then under the authority of his diocesan bishop, a man named Bishop Fulton J. Sheen, and was teaching at The Catholic University of America in Washington, District of Columbia, a number of Catholic "dissenters," funded by Planned Parenthood and related organizations, were able to take a major advertisement in The New York Times to express their "loyal opposition" to Humanae Vitae's reaffirmation on the proscribed nature of artificial methods of contraception. Patrick Cardinal O'Boyle, the Archbishop of Washington, sought to fire Curran. He was overruled by the other cardinals who constituted the governing board of The Catholic University of America. Montini/Paul VI did not discipline Curran. Neither did Bishop Sheen, who could have called Curran home to Rochester right then and there.

The rise of the "loyal opposition" posed by Father Charles Curran and his fellow "dissenting" signatories made acceptance of Humanae Vitae a touchstone of what was considered to be Catholic "orthodoxy" in "conservative" Catholic circles. These "conservative" Catholics "rallied around the 'pope,'" embracing Humanae Vitae without once considering it to be a truly revolutionary docuмent that helped to launch and institutionalize a "natural" form of contraception that has become the expected norm in conciliar circles (and even in some sedevacantist venues). The "poor, suffering 'pope'" syndrome that afflicts "conservative" and traditionally-minded Catholics in the conciliar structures to this day began with the issuance of Humanae Vitae and the opposition it engendered from the "ultra-progressives."

It was to protect the "poor, suffering 'pope'" that many "conservative" Catholics, although uneasy with the Protestant and Masonic Novus Ordo service when it was promulgated on April 3, 1969, and implemented on Sunday, November 30, 1969, accepted the "liturgical reform" and became strong defenders of it as to otherwise would be to place themselves in the same camp as the "ultra-progressives." This was a point that had been made to me first by the conciliar presbyter who had referred to Montini rather consistently as "Paul the Sick." It was a good point, a correct one as he was ahead of me on the harm of the Novus Ordo by about ten years.

Some have even speculated that Montini/Paul VI wanted to use the opposition to Humanae Vitae to "rally the troops" around the Novus Ordo a year later, much in the same way that Ratzinger/Benedict has used the opposition of many of his ultra-progressive conciliar "bishops" to Summorum Pontificuм, issued on July 7, 2007, to evoke "sympathy" for him as seeks to further institutionalize the blasphemies, sacrileges and apostasies of conciliarism that will result one day in his "reform of the reform. Regardless as to whether Montini/Paul VI had this in mind when issuing Humanae Vitae, he, a master exploiter who engaged in massive bouts of self-pity, used opposition to Humanae Vitae as a means to engender support for the rest of his conciliar agenda although he could have put a stop to the "opposition" by having "taken of business" with Curran, which he refused to do.

Having thus become a touchstone of "doctrinal orthodoxy" and of "loyalty to the 'pope,'" Humanae Vitae launched the cottage industry of "natural family planning" (there is something called the "Pope Paul VI Institute for the Study of Human Reproduction" in Omaha, Nebraska) that was defended by such believing Catholics as Father Paul Marx, O.S.B, who had debunked the myth of overpopulation and who was hated by his Benedictine superiors for his criticism of the conciliar "bishops'" refusal to oppose "artificial" contraception, and Father John A. Hardon, S.J., who was equally hated by his own superiors in the Society of Jesus for his defense of the Faith as best as he was able to do in difficult circuмstances. (I would not be surprised if Monsignor George Kelly also became an enthusiast of "natural family planning" out of loyalty to "the pope.") And then there was the syncretist Mother Teresa of Calcutta, who helped to champion the "pope's" cause in this regard. Unfortunately, the cause was that of a false "pope," a true revolutionary who went beyond anything ever intended by Pope Pius XI's Casti Connubii and Pope Pius XII's Allocution to Midwives on the Nature of Their Profession.

Montini/Paul VI helped to pave the way as a perverse "John the Baptist" for the endless "personalist" tripe of Karol Wojtyla/John Paul II that made discussion of matters that would never pass from the lips of Catholics in any age prior to this a very casual part of the related cottage industry called "the theology of the body." This cottage industry has enriched the likes of Christopher West and others who are obsessed with physicality and thus immodesty and indecency of speech as that which is opposed to Catholic teaching is presented as actually being part of the Sacred Deposit of the Faith in "loyalty" "Blessed" John Paul II. (For a thumbnail sketch of the road from Dietrich von Hildebrand, who was, ironically, opposed to the Novus Ordo service and told Paul VI so to his face, to Christopher West, see Mrs. Randy Engel's The Phenomenology of Dietrich von Hildebrand and His Novel Teaching on Marriage.)

Lover of Truth · « **Reply #237 on:** November 19, 2013, 02:18:45 PM »

From Tom:

Pope Pius XII Condemned the Personalist View of Marriage That Gave Rise to Humanae Vitae and Natural Family Planning

Pope Pius XII's Address to Midwives on the Nature of Their Profession, which is being treated by some in sedevacantist circles as a positive mandate to teach and practice "natural family planning," contained a complete rejection of the "personalist" view of marriage championed by Dietrich von Hildebrand, Giovanni Montini/Paul VI, Albino Luciani/John Paul I, Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI:

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"Personal values" and the need to respect such are a theme which, over the last twenty years or so, has been considered more and more by writers. In many of their works, even the specifically sɛҳuąƖ act has its place assigned, that of serving the "person" of the married couple. The proper and most profound sense of the exercise of conjugal rights would consist in this, that the union of bodies is the expression and the realization of personal and affective union.

Articles, chapters, entire books, conferences, especially dealing with the "technique" of love, are composed to spread these ideas, to illustrate them with advice to the newly married as a guide in matrimony, in order that they may not neglect, through stupidity or a false sense of shame or unfounded scruples, that which God, Who also created natural inclinations, offers them. If from their complete reciprocal gift of husband and wife there results a new life, it is a result which remains outside, or, at the most, on the border of "personal values"; a result which is not denied, but neither is it desired as the center of marital relations.

According to these theories, your dedication for the welfare of the still hidden life in the womb of the mother, and your assisting its happy birth, would only have but a minor and secondary importance.

Now, if this relative evaluation were merely to place the emphasis on the personal values of husband and wife rather than on that of the offspring, it would be possible, strictly speaking, to put such a problem aside. But, however, it is a matter of a grave inversion of the order of values and of the ends imposed by the Creator Himself. We find Ourselves faced with the propagation of a number of ideas and sentiments directly opposed to the clarity, profundity, and seriousness of Christian thought. Here, once again, the need for your apostolate. It may happen that you receive the confidences of the mother and wife and are questioned on the more secret desires and intimacies of married life. How, then, will you be able, aware of your mission, to give weight to truth and right order in the appreciation and action of the married couple, if you yourselves are not furnished with the strength of character needed to uphold what you know to be true and just?

The primary end of marriage

Now, the truth is that matrimony, as an institution of nature, in virtue of the Creator's will, has not as a primary and intimate end the personal perfection of the married couple but the procreation and upbringing of a new life. The other ends, inasmuch as they are intended by nature, are not equally primary, much less superior to the primary end, but are essentially subordinated to it. This is true of every marriage, even if no offspring result, just as of every eye it can be said that it is destined and formed to see, even if, in abnormal cases arising from special internal or external conditions, it will never be possible to achieve visual perception.

It was precisely to end the uncertainties and deviations which threatened to diffuse errors regarding the scale of values of the purposes of matrimony and of their reciprocal relations, that a few years ago (March 10, 1944), We Ourselves drew up a declaration on the order of those ends, pointing out what the very internal structure of the natural disposition reveals. We showed what has been handed down by Christian tradition, what the Supreme Pontiffs have repeatedly taught, and what was then in due measure promulgated by the Code of Canon Law. Not long afterwards, to correct opposing opinions, the Holy See, by a public decree, proclaimed that it could not admit the opinion of some recent authors who denied that the primary end of marriage is the procreation and education of the offspring, or teach that the secondary ends are not essentially subordinated to the primary end, but are on an equal footing and independent of it.

Would this lead, perhaps, to Our denying or diminishing what is good and just in personal values resulting from matrimony and its realization? Certainly not, because the Creator has designed that for the procreation of a new life human beings made of flesh and blood, gifted with soul and heart, shall be called upon as men and not as animals deprived of reason to be the authors of their posterity. It is for this end that the Lord desires the union of husband and wife. Indeed, the Holy Scripture says of God that He created man to His image and He created him male and female, and willed—as is repeatedly affirmed in Holy Writ—that "a man shall leave mother and father, and shall cleave to his wife: and they shall be two in one flesh".

All this is therefore true and desired by God. But, on the other hand, it must not be divorced completely from the primary function of matrimony—the procreation of offspring. Not only the common work of external life, but even all personal enrichment—spiritual and intellectual—all that in married love as such is most spiritual and profound, has been placed by the will of the Creator and of nature at the service of posterity. The perfect married life, of its very nature, also signifies the total devotion of parents to the well-being of their children, and married love in its power and tenderness is itself a condition of the sincerest care of the offspring and the guarantee of its realization.

To reduce the common life of husband and wife and the conjugal act to a mere organic function for the transmission of seed would be but to convert the domestic hearth, the family sanctuary, into a biological laboratory. Therefore, in Our allocution of September 29, 1949, to the International Congress of Catholic Doctors, We expressly excluded artificial insemination in marriage. The conjugal act, in its natural structure, is a personal action, a simultaneous and immediate cooperation of husband and wife, which by the very nature of the agents and the propriety of the act, is the expression of the reciprocal gift, which, according to Holy Writ, effects the union "in one flesh".

That is much more than the union of two genes, which can be effected even by artificial means, that is, without the natural action of husband and wife. The conjugal act, ordained and desired by nature, is a personal cooperation, to which husband and wife, when contracting marriage, exchange the right.

Therefore, when this act in its natural form is from the beginning perpetually impossible, the object of the matrimonial contract is essentially vitiated. This is what we said on that occasion: "Let it not be forgotten: only the procreation of a new life according to the will and the design of the Creator carries with it in a stupendous degree of perfection the intended ends. It is at the same time in conformity with the spiritual and bodily nature and the dignity of the married couple, in conformity with the happy and normal development of the child".

Advise the fiancée or the young married woman who comes to seek your advice about the values of matrimonial life that these personal values, both in the sphere of the body and the senses and in the sphere of the spirit, are truly genuine, but that the Creator has placed them not in the first, but in the second degree of the scale of values. (Pope Pius XII, Address to Midwives on the Nature of Their Profession, October 29, 1951.)

This is a ringing condemnation of the very philosophical and theological foundations of the indiscriminate, institutionalized teaching and practice of "natural family planning" in the lives of Catholic married couples. It is also yet another papal condemnation of conciliarism's view of marriage.

Lover of Truth · « **Reply #238 on:** November 19, 2013, 02:21:50 PM »

From Tom:

One cannot overemphasize the importance of Pope Pius XII's condemnation of the very personalist ideology that is at the root of what is called today "natural family planning" as it just a little over seven years and one-half years after the Holy Office's condemnation of the work, which was identical to that of Dietrich von Hildebrand's, of Father Herbert Doms, who had inverted the end of marriage. The condemnation of Father Doms' work was alluded to in a passage from the October 29, 1951, address just cited above. Here it is once again for the sake of emphasis:

Quote

It was precisely to end the uncertainties and deviations which threatened to diffuse errors regarding the scale of values of the purposes of matrimony and of their reciprocal relations, that a few years ago (March 10, 1944), We Ourselves drew up a declaration on the order of those ends, pointing out what the very internal structure of the natural disposition reveals. We showed what has been handed down by Christian tradition, what the Supreme Pontiffs have repeatedly taught, and what was then in due measure promulgated by the Code of Canon Law. Not long afterwards, to correct opposing opinions, the Holy See, by a public decree, proclaimed that it could not admit the opinion of some recent authors who denied that the primary end of marriage is the procreation and education of the offspring, or teach that the secondary ends are not essentially subordinated to the primary end, but are on an equal footing and independent of it. (Pope Pius XII, Address to Midwives on the Nature of Their Profession, October 29, 1951.)

Catholics who seek to comment on the foundation of the ideology of "natural family planning" must understand the connection between the work of the likes of Dietrich von Hildebrand and Father Hebert Doms and others that served as the revolutionary basis for Humanae Vitae and thus of "natural family planning" and the "theology of the body." It is also very important for one to familiarize himself with and become conversant in Pope Pius XII's condemnation of these false presuppositions that are the very heart of "NFP" as it is taught and practiced on an institutionalized basis, especially at the likes of the "Paul VI Institute for the Study of Human Reproduction."

Lover of Truth · « **Reply #239 on:** November 19, 2013, 02:29:24 PM »

From Tom:

Husbands and wives must love each other so much for the love of the Most Blessed Trinity that they are willing to renounce even the privileges of the married state if there are circuмstances that might require them to consider doing so. Many saints have done this, including Saint Henry the Emperor and his wife, Saint Cunigunde, for purely supernatural reasons. Nothing is impossible with God. Nothing.

It is with this in mind that one must consider these words of Pope Pius XI when discussing the mutual agreement of husband and wife to refrain from the privileges of the married state in exceptional circuмstances:

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53. And now, Venerable Brethren, we shall explain in detail the evils opposed to each of the benefits of matrimony. First consideration is due to the offspring, which many have the boldness to call the disagreeable burden of matrimony and which they say is to be carefully avoided by married people not through virtuous continence (which Christian law permits in matrimony when both parties consent) but by frustrating the marriage act. Some justify* this criminal abuse on the ground that they are weary of children and wish to gratify their desires without their consequent burden. Others say that they cannot on the one hand remain continent nor on the other can they have children because of the difficulties whether on the part of the mother or on the part of family circuмstances .

54. But no reason, however grave, may be put forward by which anything intrinsically against nature may become conformable to nature and morally good. Since, therefore, the conjugal act is destined primarily by nature for the begetting of children, those who in exercising it deliberately frustrate its natural power and purpose sin against nature and commit a deed which is shameful and intrinsically vicious. . . .

60. We are deeply touched by the sufferings of those parents who, in extreme want, experience great difficulty in rearing their children.

61. However, they should take care lest the calamitous state of their external affairs should be the occasion for a much more calamitous error. No difficulty can arise that justifies the putting aside of the law of God which forbids all acts intrinsically evil. There is no possible circuмstance in which husband and wife cannot, strengthened by the grace of God, fulfill faithfully their duties and preserve in wedlock their chastity unspotted. This truth of Christian Faith is expressed by the teaching of the Council of Trent. "Let no one be so rash as to assert that which the Fathers of the Council have placed under anathema, namely, that there are precepts of God impossible for the just to observe. God does not ask the impossible, but by His commands, instructs you to do what you are able, to pray for what you are not able that He may help you."[48]

62. This same doctrine was again solemnly repeated and confirmed by the Church in the condemnation of the Jansenist heresy which dared to utter this blasphemy against the goodness of God: "Some precepts of God are, when one considers the powers which man possesses, impossible of fulfillment even to the just who wish to keep the law and strive to do so; grace is lacking whereby these laws could be fulfilled."[49] (Pope Pius XI, Casti Connubii, December 31, 1930.)

There is some merit in elaborating on these points, if only for a brief moment or two.

Although some of "The Nine" who were expelled from the Society of Saint Pius X in 1983 have demonstrated a most unfortunate tendency to "beat the sheep" when they dare to bring to them their legitimate pastoral concerns and to force them to accept pastoral positions and practices that have not been enunciated by Holy Mother Church, they were correct about many things, including their firm, unequivocal statement against Archbishop Lefebvre's blithe acceptance of the decrees of nullity issued by conciliar "marriage tribunals." "The Nine" stood forth in defense of the integrity of the Sacrament of Holy Matrimony, exhibiting the courage of Saint John the Baptist as they did so.

This means, of course, that "The Nine"--and those they have trained--hold to the correct view that those who have, sometimes at the direction of the conciliar authorities themselves and not infrequently with real and legitimate "cases" (such as ratum et nonconsummatum, something reserved to a pope himself to decide), received a decree of "nullity" from the conciliar authorities must live in Josephite marriages until the death of the one they had espoused in the conciliar church. This is not harsh. This is not "tough." As a true priest in the conciliar structures told a man in my acquaintance who proceeded with an ill-considered marriage even though everyone he knew, including priests, was opposed to his doing so, "Marry in haste, repent at leisure." And part of the repentance that those who married unwisely in the conciliar structures or who have been abandoned by their spouses because of their embrace of the true state of the Church Militant in this time of apostasy and betrayal is to forfeit that which proper to the married state.

This is not impossible. Those who love God above all else recognize that He sends all of the graces through the loving hands of Our Lady, she who is the Mediatrix of All Graces, that necessary to bear whatever crosses we are asked to carry at every point in our lives. And this is no different than what married couples who find themselves in some very truly extraordinary cases of very rare physical threats to a woman's life or severe economic distress may certainly consider themselves called to do: to bear the cross with love and gratitude as they forfeit by mutual agreement without being an occasion of sin to either spouse, for however long a time is necessary and by means of their mutual consent and consultation with a spiritual director, whether in or out of the confessional, that which is proper to the married state,

Pope Pius XI had noted this in Casti Connubii.