Editing Humanae vitae (section)

==Highlights==

===Faithfulness to God's design===

{{blockquote|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."|<ref>See John XXIII,  encyc. letter Mater et Magistra: AAS 53 (1961), pg. 447 [TPS VII, pg. 331].</ref>}}

===Lawful therapeutic means===

{{blockquote|15.{{nbsp}}[...] 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 therefrom — provided such impediment is not directly intended.}}

===Recourse to infertile periods===

{{blockquote|16.{{nbsp}}[...] 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.}}

===Concern of the Church===

{{blockquote|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 it, no less than its divine Founder, is destined to be a "[[sign of contradiction]]."<ref>{{bibleverse|Luke|2:34}}</ref> The Church does not, because of this, evade the duty imposed on it of proclaiming humbly but firmly the entire moral law, both natural and evangelical. Since the Church did not make either of these laws, it cannot be their arbiter—only their guardian and interpreter. It could never be right for the Church 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 it is contributing to the creation of a truly human civilization. The Church urges man not to betray his personal responsibilities by putting all his faith in technical expedients. In this way it 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 its regard for men whom it 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".}}

===Developing countries===

{{blockquote|23. 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 {{lang|la|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."<ref>John XXIII, Encyc. letter ''Mater et Magistra'': AAS 53 (1961), pg. 447 [TPS VII, pg. 331]</ref> 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.<ref>See Paul VI, encyc. letter ''Populorum progressio'' #48-55: AAS 59 (1967), pgs. 281-4 [TPS XII, pgs. 160-2] "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."</ref>}}