Theology Coverage

HUMANAE VITAE and the Challenge of Responsible Sex and Parenthood HUMANAE VITAE 1. The Text 2. Main Theological Positions THE TEXT INTRODUCTION I. NEW ASPECTS OF THE PROBLEM II. (DOCTRINAL) PRINCIPLES OF THE TEACHING III. PASTORAL DIRECTIVES INTRODUCTION The transmission of human life is a most serious ‘duty’ (munus). Problems for conscience have always been present, but changes have led to new questions I. NEW ASPECTS OF THE PROBLEM 2. Demographic leads to the temptation of authorities to intervene; place of women in society; value attributed to conjugal love – meaning of conjugal acts in relation to love; progress in the domination and rational organization of nature 3.New Questions: Does this lead to a revision of ethical norms? Does the principle of totality apply? Should the regulation be entrusted to reason and will in place of biological rhythms? 4.Competency of the magisterium 5.Recognition of the Papal Commission 6.Reply to the Magisterium: Certain criteria departed from constant teaching I. NEW ASPECTS OF THE PROBLEM • Does this lead to a revision of ethical norms? • Does the principle of totality apply? • Should the regulation be entrusted • to reason and will • in place of biological rhythms? II.(DOCTRINAL) PRINCIPLES OF THE TEACHING (CRITERIA) 7.Total Vision: ‘beyond partial perspectives’: biological/psychological/demographic/social 8.Conjugal Love (Contract or Covenant?) 9.Characteristics: human, total, faithful and exclusive, fecund 10.Responsible Parenthood – considered under different aspects: biological processes and laws; affective elements, instinct and passion; physical, economic, psychological and sociological condition Relationship to objective moral order; God’s intention in the nature of marriage and its acts III.(DOCTRINAL) PRINCIPLES OF THE TEACHING (CRITERIA) 11.Nature and Purpose of Marriage Act: Chaste intimacy; noble and worthy- even if foreseen to be infertile; ‘each and every marriage act’ 12.Inseparable connection of the two meanings 13.God’s Design: nature of generative faculties 14.The Condemnations: Direct abortion, direct sterilization, contraception

15.Therapeutic Means 16.Use of infertile periods 17.Grave Consequences: could open to marital infidelity and general lowering of moral standards; may forget the reverence due to a woman; abuse of power of public authorities to intervene beyond their limits 18.Church as interpreter and guide in the interpretation of moral laws PASTORAL DIRECTIVES 19.Obligation of the Church to teach the law Law not impossible, need of people to have resolute purpose and endurance 20.Value of Self-discipline: mastery of emotions and natural drives 21.Promotion of Chastity in education and media 22.Appeal to Public Authorities to preserve morality in the search for the true solution to poverty 23.Appeal to Scientists to study natural methods of birth control 24.Appeal to Christian couples to be faithful to their vocation finding recourse to God 25.Family Apostolate 26.Appeal to Doctors and Nurses to be faithful to their Christian vocation 27.Appeal to Priests 28.Christian Compassion 29.Appeal to Bishops MAIN THEOLOGICAL POSITIONS • Total vision – beyond partial perspectives. Marriage is defined as human, total, faithful, exclusive and open to procreation • Inseparability of the unitive and procreative meanings of sex in marriage • Responsible Sex and Parenthood • Condemnation of abortion, infanticide, sterilization, and all forms of contraception BASIC CHRISTIAN PRINCIPLES RELATED TO MARRIAGE/ FAMILY • Married love is fully human and total sharing • Indissolubility (divorce, separation/annulment?) • Exclusivity (adultery, polygamy) • Procreative (contraception, sterility, impotence) • Between Opposite Sexes (homosexual union) • Sex only within Marriage (pre-marital and extra-marital sex/ pre-nuptial?) • Love as basis of Marriage (forced marriage, pre-arranged marriage) • New Life is the result of love relation (test tube babies, artificial insemination, cloning, etc.) RESPONSIBLE SEX • As Expression of Faithful Love and Genuine Concern for the Other-half • Only within Marriage: Committed Relationship • Open to Life RESPONSIBLE PARENTHOOD

“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.” HV 10 Biologically, it means respect for the natural functions “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.”

foreseeable impediment to procreation should result there from —provided such impediment is not directly intended for any motive whatsoever.” Recourse to Infertile Periods “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.”

Psychologically, it means control of passions by reason “With regard to man's innate drives and emotions, responsible parenthood means that man's reason and will must exert control over them.” Socio-economically, etc., it means respect for the natural law and a prudent decision on procreative function of marriage “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 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. Unlawful Birth Control Methods “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. 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. ” HV 14 Lawful Therapeutic Means “the Church does not consider at all illicit the use of those therapeutic means necessary to cure bodily diseases, even if a

Consequences of Artificial Methods • It could open wide the way for marital infidelity and a general lowering of moral standard. • It 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. • A careful consideration should be given to the danger of power passing into the hands of those public authorities who care little for the precepts of the moral law PASTORAL DIRECTIVES • Value of Self-discipline • Promotion of Chastity • Appeal to Public Authorities • Seeking True Solutions • Family Apostolate • Christian Compassion CASE ANALYSIS Robert was tested positive of HIV virus as a result of a blood transfusion he underwent when he was confined in the hospital. He loves his wife and their very young child. He informed his wife about his health concern and the latter accepted him. They have resolved to stay in that relationship and decided to use condom every time they found themselves in marital intimacies. Would you have any problem with the solution they have opted for? Cardinal Lopez Turjillo If the WHO have stated that “consistent and correct condom use reduces the risk of HIV infection by 90%.’ Therefore, there is that 10 % were due to different causes, a risk remains. If 10 persons out of 100 can contract an illness like this, different causes, a risk remains.” Cardinal Godfried Danneels If an HIV-positive person insists on having sex, “he has to use a condom. Otherwise he will commit a sin” by risking transmission of a potentially fatal virus.

SEXUALITY AND MARRIAGE IN CHRISTIAN TRADITION OBJECTIVES • To retrace the practices and thinking related to human sexuality and marriage within the long-standing Christian tradition • To analyze the teaching of the great thinkers from the influences of the dominant philosophical traditions of the time. • To appreciate some current traditional perspectives in human sexuality from the teachings of Augustine, Aquinas, et al. THE FIRST 3 CENTURIES: Domestic Celebrations • No specifically Christian pattern for marrying but simply followed the customs of the place • No official legislation but new concerns emerged from ecclesiastical writers (on freedom of choosing marriage partner; the danger of choosing a partner who is not a Christian etc.). • Dialectical development in the attitudes of the community (distance from the sexual excesses of the pagan world) • Scriptural understanding of the sacredness of marriage and sexuality continued but some imposed a rigorous interpretation of Jesus and Paul; exaltation of virginity and abstinence. • Tertullian (160-220) abandoned the balance of the traditional doctrine and moved into a position of extreme rigorism. ‘Marriage as unbefitting for saints’. THE 4th and 5th CENTURIES Ecclesial Dimension • Age of the local councils (more legal organization of the Church) • Gradual concern with the pastoral problems about marriage… leading to a legal process • Norms on impediments and warning against dangers inherent to marriages with unbelievers and heretics "First elements of marriage liturgy began to appear… priest was invited to the ceremony at home and was asked to pronounce the blessing over the couple (which used to be the task of the father of the bride)…shortly thereafter… wedding at the church and within the celebration of the Eucharist" Theological speculations about marriage continued to affirm its fundamental goodness with cautions and caveats. JEROME (C.345-420) exalted virginity and devalued marriage. The doctrine of the equality of the sexes suffered – women consistently regarded as inferior and subordinate to men Stress on the duty of fidelity… but the inevitability of a separation was accepted easily especially when a man wanted it. It was favored by Basil of Cesarea (c.329-379) Ambrosiaster (wrote between 370-384) First among the Fathers to present a systematic theology of marriage… influence was far reaching into the Middle Ages and beyond.

Influenced by his experience with his own sexuality (unruly passion as impediment to his search for God) Against Pelagians (human beings can save themselves by their own effort) Centrality of the concept of sin and grace, incapacities of our lapsed nature, and God’s power of rescuing us. Augustine’s theory of ORIGINAL SIN • God created first couple immortal & innocent • Through disobedience they not only lost the original gifts but also lapsed into the state of original sin • As their immortality and innocence were to be shared by all human beings, so their posterity had to inherit their sinful condition. • Their lapsed nature was to be transmitted by the act of human generation. • Due to the ‘Fall’, that act has become tainted with sin since it was dominated by concupiscence. THE MANICHEAN INFLUENCE • Devaluation of nature and the stress on the importance of grace • Since sexual act could hardly ever be performed without sin, to be in the married state was to be permanently exposed to the danger of sin • Need for justification for a Christian to choose marriage: the inherent dangers had to be compensated by immanent good things, the BONA MATRIMONII: Proles (children); Fides (fidelity) and Sacramentum vinculum (sacred commitment to life). • Sacramentum vinculum led Augustine to speculate on the sign value of marriage: sacramentum signum: expressing the fidelity of Christ to his church • Some hesitations on indissolubility: ‘man who has dismissed his wife and married again as guilty of a ‘light’ transgression… not excluded from the Eucharist • By the end of the 5th century: narrowing of the horizon of understanding marriage. Its original sacredness was obscured by the undue exaltation of the soul and devaluation of the body

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From the 5th CENTURIES onward: DEVELOPING LITURGY Liturgy as the only field that remained substantially untouched by the Augustinian pessimism The celebration of marriage remained joyous event in the spirit of the scriptures Participation of the priest not only conferred a visible ecclesial dimension on the sacrament but also contributed toward bringing marriage under the jurisdiction of the Church

LEO THE GREAT (pope 440-461) first to insist on the duty of a public celebration… not in secrecy or hidden from the community Pseudo-Isidorian Decretals (c847-c.857) stressed on the need for discipline… ecclesiastical jurisdiction over the marriages of

the faithful…leading to an increased legislation (juridical system by the 10th century) From the 5th CENTURIES onward The Penitential Books on Marital Problems (c.500-c.900) Not to be overrated… not reflection of the general thinking in the Christendom…yet speaks a lot about the understood ecclesiastical discipline related to marriage Irish and Breton penitentials: yes to separation; no to remarriage (while former partner was alive) Anglo-Saxon and Frankish penitentials: divorce and remarriage possible for the following : • Case of adultery • The husband abandoned by his wife • The wife of a man condemned to slavery • The spouse who obtained freedom • The spouse taken into captivity • The spouse converted to Christianity • The wife of a man who was impotent THE MIDDLE AGES: Since 9th Century • •

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What Makes Marriage? Speculations on the institution of marriage: ‘what is it that brings marriage into existence?’ Customs of Germanic people: ‘marriage came to existence by sequential stages: betrothal, solemnization, consummation. HINCMAR OF REIMS (805-882): ‘solemnization and consummation played a role in perfecting marriage’… cannot be dissolved thereafter NICHOLAS I (pope 858-867): ‘Marriage is not brought into existence by intercourse but by consent.’

The dispute continued into the 11th and 12th centuries… no uniform resolution of practical cases on marriage THE PARISIAN SCHOOL: “Consent and not by sexual intercourse’ • Ivo of Chartes (1040-1116) • Hugh of St. Victor (1098-1141) • Mary and Joseph were really married by consent, not intercourse • The sanctifying power of marriage– as a sacrament The BOLOGNESE SCHOOL ‘consent was not enough for marriage, sexual intercourse between the spouses was necessary as well’ A Camaldolese monk Gratian’s Decretum or Concordance of Discordant Canons (c1140): ‘marriage became perfect and indissoluble when consummated’

ALEXANDER III (pope 1159-1181) earlier belonged to the Bolognese School. But he ‘canonized’ the consent theory when he became pope INNOCENT III (pope 1185-1216 and GREGORY IX (pope 1227-1241) confirmed the same doctrine The Church had a full and exclusive jurisdiction over marriage… needed a clearer legal framework and found it in the Roman Law (law of contracts) Marriage as Contract 12TH Century The type of contract they adopted was that of the CONSENSUAL TYPE (Consent without any prescribed formality, but with determined internal structure of rights and duties) THEOLOGICAL SPECULATIONS 12TH and 13TH Centuries Aristotle’s thought among the Islamic and Jewish philosophers Impact on Christian theologians (Albert the Great, Thomas Aquinas, etc) New Theological Synthesis: Augustinian Theology and Aristotelian Philosophy NEW THEOLOGICAL SYNTHESIS ‘Whole creation mirrored the God’s image and shared in his perfection.’ ‘Although, wounded by sin, human nature is not radically corrupt. Body and soul formed a harmonious union, contributing to the unique beauty and perfection of the human person’ ‘All things in the universe is good, both spiritual and material’ ‘Human nature is good’ ‘Sexuality could not be wrong either… belonging to human nature, therefore, good’ ‘Ordered structure of the universe’ Rejection of Cathari and Albigenses, who revived Manicheism ‘Sexuality was meritorious provided done according to the dictates of reason and the precepts of faith.’ ‘Nothing equaled human dignity, but there was no perfect equality between sexes’: man image of God directly; woman, indirectly ‘Marriage as one of the seven sacraments… indissoluble’ Shifts in Perspectives Shift from the ‘spiritual consideration’ of the reality of marriage to one that is focused on the ‘essentialist-philosophical ‘ understanding of the nature of the institution of marriage Shift from ‘wisdom theology’ to ‘rational theology’ CONTRIBUTORS

ANSELM OF CANTERBURY (c.1034-1109) First to counter Augustine’s theory of sin and grace ‘Original sin did not consist in concupiscence… but in the absence of God’s sanctifying grace’ ‘Lifted marriage out of the shadow of sin’ CONTRIBUTORS PETER LOMBARD (C.1095-1160) • First to formulate the doctrine of the 7 sacraments • Marriage as mysterious instrument/carrier of grace • Discussion on the internal structure (matter and form; substance and accidents, etc.) WALTER OF MORTAGNE, bishop of Laon • Defended position: ‘sacramental marriage cannot be dissolved; all others that are not, can be’ • Appropriated Aristotelian worldview • ‘Sexuality in itself is good’, evil only in its inordinate use’ • ‘Marriage is entirely good and the act of generation was not sinful’ • ‘The ends of the institution of marriage in strict hierarchical order: (1) propagation of the human race, (2) remedy for concupiscence, (3) mutual love (not given importance) • Hesitated to call marriage a contract • Thomas explained the consent theory in terms of Aristotle’s metaphysical psychology • ‘consent as an internal act of the will under the guidance of intelligence • ‘Mind and will are not autonomous, they mutually support and complement each other’ • Not well understood by the succeeding theologians who spoke of the will as autonomous from the mind • Recovery of the scriptural understanding of marriage: sacred alliance between a man and a woman in a thoroughly good universe. 16th CENTURY THE COUNCIL OF TRENT AND OF THE REFORMERS Religious Revolution/ Reformation • Martin Luther (1483-1546), German theologian and religious reformer, who initiated the Protestant Reformation • Henry VIII (1491-1547), king of England (1509-1547), the image of the Renaissance king • John Calvin (1509-1564) The great systematizer of Protestant theology • John Knox (1514?–1572) was a Scottish religious reformer who took the lead in reforming the Church in Scotland along Calvinist lines Marriage flowed from their understanding of the original sin and its consequences Human nature is God’s creation But fallen into corruption by sin Human beings are saved Not by internal transformation But by attribution of the merits of Christ Sexuality being part of corrupt nature Is in constant need of being disciplined Marriage in a natural institution

It cannot be a sacrament of the New Covenant Marriage does not confer grace It is under civil jurisdiction Indissoluble, except in adultery

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COUNCIL OF TRENT (1547-1563) Defended the positions established by theologians and canonists over the centuries Marriage belongs to the order of the sacred in the strictest sense, one of the sacraments, conferring grace It is a union between a man and a woman The church has the power to establish diriment impediments It is indissoluble, except when not consummated HUMAN SEXUALITY AND THE BIBLE

I.FROM GENESIS Central Message: HUMAN SEXUALITY IS GOOD… A GIFT FROM THE ALL-GOOD AND TRANSCENDENT CREATOR • Two accounts (Yahwist and Priestly) but with common elements: • Combats the Myth of Baal • Presents a clear vision of human sexuality according to perceived God’s design • Contrasts to the human condition after the ‘fall’ • • •

A. COMBATING THE MYTH OF BAAL “Sex understood as divine” “Sexual union between humans – a participation in the divine” “Gods – as sexual beings – capable of unrestrained lust THESIS: “Sexuality is not divine, but human… good.”

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B. PRESENTING GOD’S VISION ON HUMAN SEXUALITY Created not as isolated individual but fashioned according to the image of God Sexually differentiated into male and female but equal in dignity and characterized by complementarity and mutuality Ordered to a faithful and intimate sharing of life in marriage Ordained ‘to increase and multiply!’

CONTRASTS TO THE HUMAN CONDITION AFTER THE FALL • Alienation from own body and sexuality • Separation between man and woman • The man lording it over his wife: social and cultural inferiority of women

FROM THE SONG OF SONGS Almost did not make it to the canon of the SS because of strong sexual allusions • Portrays sexuality as good… sexual union as occasion for joy and celebration • It seems to be a ‘love song’ for wedding celebration…erotic and genital union • Esteem for the virginal state of the bride • Sexuality is good… but needs to be responsibly controlled according to God’s design and plan FROM THE NEW TESTAMENT Critical Question: • Was Jesus’ teaching on human sexuality coherent and consistent with the OT teachings? Can one perceive new dimensions in his teaching? • Are there legal prescriptions in the Judaism that have been abrogated by the Christian view of reality (sexuality)? •

SOME PRELIMINARY NOTES • N.T. within the total vision of the Reign of God: justice, peace, love, redemption and salvation • Centered on Christ…as the measure SYNOPTIC GOSPELS • New understanding of celibacy (from something absurd and even sinful to something holy and of priority value) • Jews of the first century, except the Essenes, considered celibacy as absurd and even sinful as rejection of the exhortation in Genesis: “Be fruitful and multiply!” • Jesus was a virgin/celibate and recommended the same for the sake of the Gospel • Going beyond the law on divorce (back to the plan of God…beyond the interpretation of the Mosaic law) • unequivocal condemnation of divorce and remarriage (as adultery) • Clarified and developed the OT teaching on the fundamental equality of men and women • No toleration of double standard evident in OT • Gracious dealings with women • Morality of internal disposition and not merely of external behavior (beyond legalism, minimalism, act orientedness, judgementalism, etc.)

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PAULINE EPISTLES EPISTLE TO THE CORINTHIANS Context: Two extreme positions taken regarding sexuality: Corinth as center of sexual licentiousness Corinth as center of sexual gnosticism Contentions: Affirmation of the basic goodness of human sexuality and of marriage and sexual union. Condemnation of sexual perversions and vices (1 Cor 6. 910)

EPISTLE TO THE EPHISIANS 5 • Marital relationship depicted by the image of Christ as bridegroom to the Church • “Transfiguration of title.”

EPISTLE TO THE ROMANS • On homosexuality • As wrong taken as evident • Presented as an evil, a distortion of human life which follows from sin (Rm 1:26-27) SUMMARY OF N.T. • Virginity has a place… as witness to the kingdom • Respect for the goodness of sexuality • Viewed from the perspective of Kingdom • Sin as ruptured relationship APPLICATION OF THE BIBLICAL TEACHING ON SEX IN OUR TIMES Critical Questions • How normative can certain teachings or legal prescriptions on human sexuality be in our own times? • Can we sort out teachings or thinking that are purely cultural from those that are revealed truths from God? I. Background of the Literature Cloning, Parenthood, and Genetic Relatedness Robert Sparrow Author Dr.Sparrow is focus on applied ethics and political philosophy; He interested in philosophical arguments with realworld implications. More specifically, He worked in: political philosophy, bioethics, environmental ethics, media ethics; just war theory; and the ethics of science and technology. In this article will focus on the keywords or the context of the article. First on the issue of Human Cloning itself and his ethical issue related on the human cloning, second parenthood and the third is the issue of genetic relatedness • • • • •

Context There are three Context of Human Cloning Human Cloning Parenthood Genetic Relatedness

Abstract The abstract of the article I will give first the definition of what is Human Cloning. The term is generally used to refer to artificial human cloning; human clones in the form of identical twins are common place, with their cloning occurring during the natural process of reproduction. The abstract this article will examine the best case for human cloning. There two distinct sort of human cloning with different motivation “therapeutic” and “reproductive” cloning. 3. Motivation • The article give me interest of what is the main issue of human cloning • The article inspired me to give value on the human person itself. • The article call my attention to examine what are the ethical principles belong to this particular issue.

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The article suspends me what are the factors and consequence of this issue.

4. Contribution • Value the dignity of the human person • Give meaning on what is family life • This article catch my attention to examine of what is the human cloning and his advantages and most specially his disadvantages. Summary First I will focus the issue of therapeutic cloning. The therapeutic cloning is hypothecal cloning of individual for the purpose of procuring tissues from the clone which will serve some therapeutic prupose in relation to the person clone. In this purpose of therapeutic cloning starts the moral question of’ we want life with out end? The therapeutic cloning . In this case I can considered as play like a little god in our life because of this therapeutic cloning. The Therapeutic Cloning is also called biomedical cloning, and research cloning and involves the process of somatic cell nuclear transfer in which the nucleus of a cell from a human patient's body is injected into a human ovum which has had its nucleus removed. The main goal of therapeutic cloning is to develop organs for transplant that have an identical DNA structure to the organ recipient. Dr.Sparrow focus more on the issue of reproductive cloning as mention in his article they explain about the three scenarios and possibilities of the “reproductive” cloning. Dr. Sparrow sited first the both member of heterosexual couple are unable to make a genetic contribution to the genotype of a child because of the failure to produce or possess viable gametes then the reproductive cloning serve as useful role to play in order to have a child. In this case’ cloning via somatic cell nuclear transfer would allow the couple to bring into a being a child that is genetically related indeed genetically identical, to one another. However , the woman is unable to bring the child to term, the couple will need to make used of the surrogate mother. They will used the genetically related to one another of its parents, with out the other partner playing a material partner. The issue of the same sex couple. Because of the reproductive cloning the same sex couple or the single person can allow to procure a child because of this technology. The third scenario in the article is the scenario of a couple have already a child and who wants to clone their existing child. Here we can also find another problem of this reproductive cloning because of the duplication of individual being by the use of cloning. Critical review • The article is very clear in explaining the benefits of the human cloning and the consequence of this particular issue. • The use of human embryos as a tool to cure and threat the different illness • The issue of same sex couple or the single individual having a child.

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The issue of identical crisis, pluralty or similarity of individual

Conclusion I In the conclusion of this article of Dr. Robert Sparrow I Personally realized that if the cloning is possible many people want to use the cloning to reproduce themselves and it can cause a lot of confusions as well as troubles in the lives. And also this issue violated the mortality of human being. In this technology we can extend and prolong our lives any time and it violate the dignity of the human person. In my personal view of this issue of the human cloning both Therapeutic and reproductive cloning. This human cloning is only accessible to those who have much money and the poor cannot attain in this technology. For me I will also disagree of this cloning particularly the possibilities and consequence of the human cloning cloning. Even the good intention of curing or treating the diseases but using the stem cells is considered killing the embryos. That is why I am not favor of this particular therapeutic cloning because it destroy the dignity of the human embryos. For me cloning a man is cloning only human body but with out natural soul and emotion. Therefore this is not considered a human being but this is a considered a endangered species FAMILIARIS CONSORTIO MARRIAGE, FAMILY AND RESPONSIBLE PARENTHOOD

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MARRIAGE AND FAMILY: PROBLEMS AND CHALLENGES Socio-Economic Socio-Political Socio-Cultural

BRIGHT SPOTS AND SHADOWS FOR THE FAMILY TODAY John Paul II, Familiaris Consortio (1981) • SIGN OF REFUSAL • SIGN OF SALVATION

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BRIGHT SPOTS AND SHADOWS SIGN OF SALVATION Greater personal freedom and better quality of interpersonal relationship in marriage Promotion of the dignity of women Responsible procreation Education of Children

BRIGHT SPOTS AND SHADOWS SIGN OF REFUSAL 1. A mistaken theoretical and practical concept of the independence of the spouses in relation to each other. 2. Serious misconceptions regarding the relationship of authority between parents and children 3. Concrete difficulties that the family itself experiences in the transmission of values 4. Growing number of divorces 5. Scourge of abortion 6. More frequent resort to sterilization 7. Appearance of a truly contraceptive mentality

ROOT CAUSES OF THE PROBLEMS Corruption of the idea and experience of FREEDOM… understood as an autonomous power of self-affirmation (loss of the vision of God’s plan) Separation from God and His plans = Serious problems in marriage and family IN PURSUIT OF WISDOM OF GOD • Need for the Renewal of Covenant with Divine Wisdom • Need for education of conscience • Need for conversion • Need for Inculturation

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THE PLAN OF GOD FOR MARRIAGE AND THE FAMILY Human Person, the Image of God who is Love Marriage and communion between God and People Jesus Christ, Bridegroom of the Church and the Sacrament of Matrimony Children, the Precious Gift of Marriage The Family, A Communion of Persons Marriage and Virginity or Celibacy

THE PLAN OF GOD FOR MARRIAGE AND THE FAMILY 1.Human Person, the Image of God who is Love “Sexuality, by means of which man and woman give themselves to one another through the acts which are proper and exclusive to spouses, is by no means something purely biological, but concerns the innermost being of the human person as such. It is realizng in a truly human way only if it is an integral part of the love by which a man and woman commit themselves totally to one another until death.” 2.Marriage and communion between God and People “The communion of love between God and people, a fundamental part of the Revelation and faith experience of Israel, finds a meaningful expression in the marriage covenant which is established between a man and a woman.” 3.Jesus Christ, Bridegroom of the Church and the Sacrament of Matrimony “By virtue of the sacramentality of their marriage, spouses are bound by one another in a most profoundly indissoluble manner. Their belonging to each other is the real representation, by means of the sacramental sign, of the very relationship of Christ with the Church.” 4.Children, the Precious Gift of Marriage “Love is essentially a gift; and conjugal love, while leading the spouses to the reciprocal ‘knowledge’ which makes them ‘one flesh’, does not end with the couple, because it makes them capable of the greatest gift, the gift by which they become cooperators with God for giving life to a new human person.” 5.The Family, A Communion of Persons “In matrimony and in the family a complex of interpersonal relationships is set up—married life, fatherhood and

motherhood, filiation and fraternity—through which each human person is introduced into the ‘human family’ and into the ‘family of God’, which is the Church.” 6.Marriage and Virginity or Celibacy “Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes it and confirms it. Marriage and virginity or celibacy are two ways of expressing and living the one mystery of the covenant of God with his people.” THE ROLE OF CHRISTIAN FAMILY • Forming a Community of Persons • Serving Life: Transmission and Education • Participating in the Development of Society • Sharing in the Life and Mission of the Church FORMING A COMMUNITY OF PERSONS • Love as the principle and power of communion • The indivisible unity of conjugal communion • An indivisible communion • The broader communion of the family • The rights and role of women • Women and society • Offences against women’s dignity • Men as husbands and fathers • The rights of Children • The elderly in the family • Centrality of Love: Marriage as a Covenant (beyond Contract) • Indissoluble Commitment • ‘Exclusive’ Relationship • Procreative • Respect of Rights (Father, Mother, Children, Elderly, others) • Broader Community

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SERVING LIFE: Transmission of Life Cooperators in the love of God the Creator The Church’s teaching and norm, always old yet always new The Church stands for life That God’s design may be ever more completely fulfilled In an integral vision of the human person and his or her vocation SERVING LIFE: Education The right and duty of parents regarding education Educating in the essential values of human life The mission to educate and the sacrament of marriage First experiences of the Church Relations with other educating agents Manifold service to life

PARTICIPATING IN THE DEVELOPMENT OF SOCIETY • The family as the first and vital cell of society • Family life as an experience of communion and sharing

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The social and political role Society at the service of the family The charter of family rights The Christian family’s grace and responsibility SHARING IN THE LIFE AND MISSION OF THE CHURCH THE CHRISTIAN FAMILY AS A BELIEVING AND EVANGELIZING COMMUNITY THE CHRISTIAN FAMILY AS COMMUNITY IN DIALOGUE WITH GOD THE CHRISTIAN FAMILY AS A COMMUNITY AT THE SERVICE OF MAN

CREED CULT CODE

THE FAMILY AS A DOMESTIC CHURCH FAITH PROPHET WORSHIP PRIEST SERVICE KING

CHURCH’S TEACHINGS Short Historical Excursus 1918 Canon Law 1930 Casti Connubii 1935 Herbert Doms’ The Meaning of 1944 The Roman Rota 1965 Gaudium et Spes 1966 The Papal Commission 1968 Humanae Vitae 1981 Familiaris Consortio

Marriage

CANON LAW (1918) On the end of marriage: “The primary end of marriage is the procreation and education of children; its secondary end is mutual help and the allaying of consciences.” (Canon 1013) “Parents are bound by a most serious obligation to provide to the best of the their power for the religious and moral as well as for the physical and civil education of their children, and also to provide for their temporal welfare.” (Canon 1113) CASTI CONNUBII (1930) Recognition of another very important purpose: mutual love: “By matrimony, therefore, the minds of the contracting parties are joined and knit together more intimately than are their bodies, and that not by any passing affection of sense or heart, but by a deliberate and firm act of the will… This outward expression of love in the home demands not only mutual help but must go further; must have as its primary purpose that man and wife help each other day by day in forming and perfecting themselves in the interior life, so that through their partnership in life they may advance ever more and more in virtue, and above all that they may grow in true love toward God and their neighbor.” On artificial Contraception: as intrinsically against nature

“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.” But there is a statement that claims that spouses may have sexual intercourse when, for natural reasons either of time or defect, conception cannot occur. Intercourse at such times may be for such ends as mutual aid or the cultivation of mutual love, and one is free to pursue such secondary ends so long as they are subordinated to the primary end and so longs as the intrincic nature of the act is preserved.” Herbert Doms’ The Meaning of Marriage “The Constitution of marriage, the union of two persons outside themselves for which they marry. It consists in the constant vital ordination of husband and wife to each other until they become one. If this is so, there can no longer be sufficient reason, from this standpoint, for speaking of procreation as the primary purspose and for diving off the other pruposes as secondary… perhaps it would be best if in the future we gave up using terms as ‘primary and secondary’ in speaking of the purpose of marriage”. THE ROMAN ROTA (1944) On the question of the unity of the primary and secondary ends of marriage. “The Roman Rota stated that the procreation and education of children is to be considered the primary end of marriage, and no other ends are to be considered as equally principal ends. Other ends are to be considered secondary and subordate to the primary end.” GAUDIUM ET SPES “Thus a man and a woman, who by the marriage covenant of conjugal love ‘are no longer two, but one flesh’ (Mt 19, 6), render mutual help and service to each other through an intimate union of their persons and of their actions. Through this union they experience the meaning of their oneness and attain to it with growing perfection day by day. As a mutual gift of two persons, this intimate union, as well as the good of the children, imposes total fidelity on the spouses and argues for an unbreakable oneness between them… By their very nature, the institution of marriage itself and conjugal love are ordained for the procreation of children, and find in them their ultimate crown.” GS48) THE PAPAL COMMISSION (1966) SUMMARY: First, although it would allow artificial contraception in some cases, yet it insists that sex and marriage are properly oriendted toward the procreation and education of children. The union of spouses is not to be separated from the procreative finality of marriage. Conjugal love and fecundity are in no way opposed but complement each other. Second, the majority report approaches the problem from the point of view of the totality of the marriage. It wishes to take its moral direction not from a consideration of the sexual act or faculty by itself but from a consideration of what is good for the marriage as a whole. HUMANAE VITAE (1968)

“That teaching, often set forth by the magisterium, is founded upon the inseparable connection willed by God and unable to be broken by man on his own initiative, between the two meanings of the conjugal act: the unitive meaning and the procreative meaning. Indeed, by its intimate structure, the conjugal act, while most closely uniting husband and wife, capacitates them for the generation of new lives, according to laws inscribed in the very being of man and of woman. By safeguarding both these essential aspects, the unitive and the procreative, the conjugal act preserves in its fullness the sense of true mutual love and its ordination toward man’s most high calling to parenthood. We believe that the men of our day are particularly capable of seizing the deeply reasonable and human character of this fundamental principle.” (HV 12)

PASTORAL CARE 1.STAGES OF PASTORAL CARE OF THE FAMILY • The Church accompanies the Christian family on its journey through life • Preparation for marriage • The celebration • Celebration of marriage and evangelization of non-believing baptized persons • Pastoral care after marriage 2.STRUCTURES OF FAMILY PASTORAL CARE • The ecclesial community and in particular the parish • The family • Associations of families for families 3.AGENTS OF THE PASTORAL CARE OF THE FAMILY • Bishops and priests • Men and women religious • Lay specialists • Recipients and agents of social communications 4. THE FAMILY IN DIFFICULT CASES • Particular circumstances (migrants, armed forces, sailors, and itinerant people) • Mixed marriages • Pastoral care in certain irregular situations (Trial marriages, de facto free unions, Catholics in civil marriages, separated, divorced persons who have remarried • Those without a family