A Stern No to Birth Control

Seldom has a theological pronouncement been so anxiously awaited as Pope Paul's long-promised verdict on birth control. A special pontifical commission agonized over the subject for five years.

Roman Catholics the world over found themselves in a somewhat ambiguous moral position while the re-examination went on; it is no secret that many confessors have given permission to penitents to practice birth control on the old principle that lex dubia non obligat -- a doubtful law is not binding. Now Pope Paul has decided to remove the doubt by restating Roman Catholicism's traditional view that any artificial interference with procreation is sinful.

Last week the first copy of a new papal encyclical on the subject became available. Its essence was contained in these uncompromising words: "Conforming to fundamental principles of the human and Christian vision of marriage, we must once again state that there must be excluded absolutely, as a licit way in which to regulate births, the direct interruption of the generative process."

The Pope's stern no, while not unexpected, is nonetheless a massive blow to liberals in the Roman Catholic Church, and to Catholics in general who had entertained hopes that Paul would somehow find a way at least to soften the church's proscription. It is bound to have wide-reaching effects. It will almost certainly cause confusion and dissension in the church, particularly among the young and among the now disillusioned liberals, both laymen and clerics. Most important of all, it will inevitably increase doubts among many Catholics about their church's ability to keep abreast of changing times. It will make more difficult the church's work in poor, overpopulated countries, especially in Latin America.

Vetoing 80%. Originally set up by Pope John XXIII, the commission on birth control was composed of lay and clerical experts in the field, and included medical doctors and sociologists. In June 1966, the commission submitted its final report to the Pope, and authoritative sources reported that 80% of the commission had favored a relaxation of the church's prohibition of artificial contraception. Nevertheless, Paul continued to ponder the issue. Word gradually spread that he had decided to veto the views of the commission majority. Last June, Vienna's Franziskus Cardinal Koenig, who had been briefed on the Pope's decision, pleaded with Paul to reconsider. Koenig argued that a reaffirmation of the birth control ban would "do the church much damage."

In his 34-page encyclical, the Pope gives the reasoning for his stand, revealing himself again as traditional and conservative in matters of theology. "The church," he says, "proclaims with humble firmness all the moral, natural and evangelic law." It "has not been the author of these" laws and consequently cannot be "the arbiter, but only the interpreter." Thus, adds the encyclical, the church cannot "declare licit that which is not licit because of its intimate and immutable opposition to the real well-being of mankind." He had not taken the advice of many members of the commission, said Paul, because "some of the criteria toward solution that were raised differed from the moral doctrine on marriage propounded by the magisterium [teaching authority] of the church with constant firmness."

Negative. Noting that "in all times the very grave duty of transmitting life has faced people with serious problems within the married conscience," the encyclical recognizes that "with the present transformation of society so many changes have taken place that new questions have arisen that the church cannot ignore." The document itself cites several of the changes, among them "the rapid increase in world population," "the manner of considering the personality of the woman and her role in society," and "man's stupendous progress in the control of the forces of nature," which produces "a tendency to extend this control to his own whole being." Among Catholics, Paul admits, some ask whether "at present, it is not perhaps rational to have recourse in many circumstances to artificial birth control, if through this there is obtained the harmony and tranquillity of the family and better conditions for the education of children already born?" The Pope's answer is a resounding negative.

The Pope declares that artificial birth control can lead to infidelity, immorality, loss of respect for women, even political dangers. He reaffirms that the only allowable method of control is rhythm--but clearly disapproves of even that as a constant practice. In what may rank as one of the understatements of the century, Paul does make one concession--that "these teachings perhaps will not be easily accepted by everyone."

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