_Landlords, A
Dialogue
on_.
Sutherland - Birth Control- A Statement of Christian Doctrine against the Neo-Malthusians
125.
]
[Footnote 120: _Sunday Express_, October 16, 1921. ]
[Footnote 121: On becoming a Theosophist, Mrs. Besant retracted her
approval of Neo-Malthusianism. ]
CHAPTER IX
THE TEACHING OF THE CATHOLIC CHURCH ON BIRTH CONTROL
Section 1. A FALSE VIEW OF HER DOCTRINE
One of the marks of the Catholic Church, whereby she may be distinguished
from all other Churches, is that her teaching is always clear and above all
logical. Yet this fact has not saved her teaching from misrepresentation
in the hands of Malthusians. For example, Dr. C. Killick Millard writes as
follows:
"The Churches have taught that it was the divine wish that human beings
should multiply and population increase--the more rapidly the better;
the traditional authority for this being the instruction given to Noah
and his family, after the Deluge, to 'be fruitful and multiply and
replenish the earth. ' The Churches have continued to teach that the
duty of man was _to obey the divine command_ and still _to increase and
multiply_, and until recently any attempt by married couples to
restrict or regulate the birth-rate was denounced as sinful.
"This is still the orthodox attitude, I believe, of the Roman Catholic
Church, with its celibate priesthood; but, as it is clearly useless to
reason with those who claim infallibility, it is unnecessary to discuss
the question further so far as Roman Catholicism is concerned. " [122]
Now, although it may be unnecessary for Dr. Millard to discuss the question
further, he will, I am sure, regret having inadvertently misstated the
truth. The Catholic Church has never denounced as sinful "_any_ attempt by
married couples to restrict or regulate the birth-rate. " On the contrary,
the Catholic Church has taught, by her greatest doctor, St. Thomas Aquinas,
"that the essence of marriage is not primarily in the begetting of
offspring, but in the indissoluble union between husband and wife. " [123]
Section 2. THE ESSENCE AND PURPOSE OF MARRIAGE
There is an obvious distinction between the _essence_ of a thing and the
_ends_ or purposes for which the thing exists. For example, in a business
partnership the _essence_ of the partnership is a legal instrument,
whereas the _purposes_ or _ends_ of the partnership are various commercial
projects. The following is a clear statement, by Father Vincent McNabb,
O. P. , [124] of Catholic teaching concerning the nature and end of marriage:
"Marriage is an indissoluble state of life wherein a man and a woman
agree to give each other power over their bodies for the begetting,
birth, and upbringing of offspring. The natural and primary end of
marriage is this duty towards offspring. But, as sin has despoiled the
human will and disturbed human relations, marriage has now the
secondary end of allaying sexual lust.
"But it is a principle of ethics that what is primary cannot be set
aside as if it were secondary, nor can the secondary be sought as if it
were primary. To invert the ethical order is to bring in that disorder
which is called sin. If the human act brings in a slight disorder, it
is venial sin; if the human act brings in a grievous disorder it is a
grievous or mortal sin.
"It is a grievous disorder, and, therefore, a grievous sin, to desire
satisfaction in such sexual intercourse as could not result in the
begetting of offspring.
"As the wedded pair have given each other power over their bodies it
would be a grave sin for one to refuse either altogether or for a
considerable time the fulfilment of the marriage debt. But it is not a
sin if by mutual agreement the wedded pair refrain from the marriage
debt for a time, or for ever. As a rule, and speaking objectively, it
would be heroic virtue for a wedded pair to abstain for a long time,
and still more for ever, from the marriage debt. To counsel such a
practice indiscriminately would be a sinful want of prudence, and, in a
confessor, of professional knowledge.
"It is quite clear that by mutual consent, even without any further
motive, the wedded pair can abstain from marital intercourse. Still
more may they abstain for a time or for ever, for a good motive, e. g.
in order to have time for prayer, for good works, for bringing up such
family as they already have to support. "
Section 3. ARTIFICIAL STERILITY WHOLLY CONDEMNED
Artificial birth control is an offence against the law of God, and is
therefore forbidden by the Catholic Church. Any Catholic who wilfully
adopts this practice violates the law of God in a serious matter, and is
therefore guilty of mortal sin, an outrageous and deliberate insult offered
by a human creature to the Infinite Majesty.
The Catholic Church teaches that men and women should control the sex
impulse just as they should control their appetite for food or drink.
The principal end of marriage, as we have seen, is the purpose of its
institution, the procreation and bringing up of children. The secondary end
of marriage is mutual assistance and companionship, and a remedy against
concupiscence. Where it is advisable, owing to the health of the mother or
owing to reasons of prudence as distinct from selfishness, to limit the
number of children, the Catholic Church points out that this should be done
by the exercise of self-control, or by restricted use. As those who deny
the possibility or even the wisdom of self-restraint are not likely to pay
the slightest attention to the teaching of the Church, I will quote the
opinions of two clear-thinking, non-Catholic writers.
Mr. George Bernard Shaw has said:
"I have no prejudices. The superstitious view of the Catholic Church is
that a priest is something entirely different from an ordinary man. I
know a great many Catholic priests, and they are men who have had a
great deal of experience. They have at the back a Church which has had
for many years to consider the giving of domestic advice to people. If
you go to a Catholic priest and tell him that a life of sexual
abstinence means a life of utter misery, he laughs. And obviously for a
very good reason. If you go to Westminster Cathedral you will hear
voices which sound extremely well, and very differently from the voices
of the gentlemen who sing at music-halls, and who would not be able to
sing in that way if they did not lead a life extremely different from
the Catholic priest. . . .
"I may say that I am in favour of birth control. I am in favour of it
for its own sake. I do not like to see any human being absolutely the
slave of what we used to call 'Nature. ' Every human action ought to be
controlled, and you make a step in civilisation with something which
has been uncontrollable. I am therefore in favour of control for its
own sake. But when you go from that to the methods of control, that is
a very different thing. As Dr. Routh said, we have to find out methods
which will not induce people to declare that they cannot exist without
sexual intercourse. " [125]
Of course the use of contraceptives is the very negation of self-control.
The late Sir William Osier, speaking of venereal disease, says:
"Personal purity is the prophylaxis which we as physicians are
especially bound to advocate. Continence may be a hard condition . . .
but it can be borne, and it is our duty to urge this lesson upon young
and old who seek our advice on matters sexual. "
Section 4. THE ONLY LAWFUL METHOD OF BIRTH CONTROL
There _are_ methods of control whereby people are enabled to exist, and to
exist happily, without being slaves to the sex impulse. These methods are
those of the Catholic Church. Her people are encouraged to take a higher
and a nobler view of marriage, to overcome their egoism and selfishness,
and to practise moderation and self-restraint in the lawful use of marital
rights. The Church urges her people to strengthen their self-restraint
by observing the penitential seasons, especially Lent; by fasting or by
abstaining from flesh meat at other times, if necessary by abstaining from
alcohol; and by seeking that supernatural help which comes to those who
receive the Sacraments worthily. When all other deterrents fail, it is
lawful, according to the teaching of the Church, for married people to
limit intercourse to the mid-menstrual period, when, although conception
may occur, it is less likely to occur than at other times.
All other methods are absolutely and without exception forbidden. This
limited use of marriage, which, as we have seen, is within the rights of
the married, differs from all methods of artificial birth-control as day
differs from night, because: [Reference: Explanation]
(1) No positive or direct obstacle is used against procreation.
(2) The intercourse is natural, in contradistinction to what is equivalent
to self-abuse.
(3) Self-restraint is practised in that the intercourse is limited to
certain times.
(4) There is no risk to mental or physical health.
(5) There is no evil will to _defeat_ the course of nature; at worst there
is merely an absence of heroism.
Even if the question be considered solely as a matter of physiology
the difference between these methods is apparent. Physiologists and
gynaecologists believe that in natural intercourse there is, apart from
fertilisation, an absorption of certain substances into the system of the
woman. The rôle of this absorption is at present obscure, but it obviously
exists for a purpose; and it is permissible to speculate whether, under
natural conditions of intercourse, there is not a mutual biological
reaction that makes, amongst other things, for physical compatibility.
Whatever be its purpose or explanation in the marvellous mechanism of
nature, this absorption of vital substances is either hindered or is
absolutely prevented by artificial methods of birth control; whereas, in
the method permitted by the teaching of the Catholic Church there is no
interference with a physiological process. Even those who fail, from their
lack of training, to comprehend moral distinctions in this matter should be
able to appreciate the difference between a method that is physiological
and one that is unphysiological.
There are thousands who know little of the Catholic or of any other faith,
and thousands who believe the Catholic Church to be everything except what
it is. These people have no infallible rule of faith and morals, and when
confronted, as they now are, by a dangerous, insidious campaign in favour
of birth control, they do not react consistently or at all. It was
therefore thought advisable to issue this statement in defence of the
position of the Catholic Church; but the reader should remember that the
teaching of the Church on this matter is held by her members to be true,
not merely because it agrees with the notions of all right-thinking men and
women, not because it is in harmony with economic, statistical, social, and
biological truth, but principally because they know this teaching to be
an authoritative declaration of the law of God. The Ten Commandments have
their pragmatic justification; they make for the good of the race; but the
Christian obeys them as expressions of the Divine Will.
Section 5. CONCLUSION
Our declining birth-rate is a fact of the utmost gravity, and a more
serious position has never confronted the British people. Here in the midst
of a great nation, at the end of a victorious war, the law of decline is
working, and by that law the greatest empires in the world have perished.
In comparison with that single fact all other dangers, be they of war, of
politics, or of disease, are of little moment. Attempts have already been
made to avert the consequences by the partial endowment of motherhood
and by a saving of infant life. Physiologists are now seeking among the
endocrinous glands and the vitamines for a substance to assist procreation.
"Where are my children? " was the question shouted yesterday from the
cinemas. "Let us have children, children at any price," will be the cry
of to-morrow. And all these thoughts were once in the mind of Augustus,
Emperor of the world from the Atlantic to the Euphrates, from Mount Atlas
to the Danube and the Rhine.
The Catholic Church has never taught that "an avalanche of children" should
be brought into the world regardless of consequences. God is not mocked; as
men sow, so shall they reap, and against a law of nature both the transient
amelioration wrought by philanthropists and the subtle expediences of
scientific politicians are alike futile. If our civilisation is to survive
we must abandon those ideals that lead to decline. There is only one
civilisation immune from decay, and that civilisation endures on the
practical eugenics once taught by a united Christendom and now expounded
almost solely by the Catholic Church.
[Footnote 122: _The Modern Churchman_, May 1919. ]
[Footnote 123: Rev. Vincent McNabb, O. P. , _The Catholic Gazette_, September
1921, p. 194]
[Footnote 124: Ibid]
[Footnote 125: Speech at the Medico-Legal Society, July 7, 1921. ]
BIBLIOGRAPHY
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_Marriage and the Sex Problem_. By Dr. F. W. Foerster. Translated by
Margaret Booth, B. Sc. , Ph. D. London, 1912.
_The Menace of the Empty Cradle_. By Bernard Vaughan, S. J. London, 1917.
_Coffins or Cradles_. By Sir James Marchant. 1916.
_Moral Principles and Medical Practice_. By C. Coppens, S. J. , and H.
Spalding, S. J.
_The Family and the Nation_. By W. C. D. Whetham and Mrs. Whetham. London,
1909.
_The Law of Births and Deaths_. By Charles Edward Pell. London, 1921.
_The Declining Birth-rate_. Report of the National Birthrate Commission.
London, 1916.
_The Church and Labour (A Compendium of Official Utterances)_. Edited by
John A. Ryan, LL. D. , and Joseph Husslein, Ph. D. London, 1921.
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(_Obtainable from 69, Southwark Bridge Road, S. E. 1_. )
_The Condition of the Working Classes_. (The Encyclical _Rerum Novarum_. )
By Pope Leo XIII. Edited by Mgr. Canon Parkinson, D. D. 6d.
_Social Questions and the Duty of Catholics_. By C. S. Devas, M. A. 6d.
(_The Following are Twopence each_. )
_Birth-rate, The Declining_. By H. Thurston, S. J.
_Christian Democracy before the Reformation_. By Cardinal Gasquet, O. S. B.
_Christian Democracy: Its Meaning and Aim_. By C. S. Devas.
_Christian Womanhood_.
_Church and Social Reformers, The_. By the Bishop of Northampton.
_Conjugal Life, The Duties of_. By Cardinal Mercier.
_Divorce_. By the Bishop of Northampton.
_English Economics and Catholic Ethics_. By M. Maher.
_Labour, The Church and_. By Abbot Snow, O. S. B.
_Landlords, A Dialogue on_. By R. P. Garrold, S. J.
_The Catholic Church and the Principle of Private Property_. By Hilaire
Belloc.
_Rome and the Social Question_.
_Social Reform, Pope Pius X on_.
_Social Sense, The: Its Decay and its Revival_. By A. P. Mooney, M. D.
_Socialism, The Catholic Church and_. By Hilaire Belloc.
_Socialism, An Examination of_. By the same.
_Socialism, Some Ethical Criticisms of_. By A. P. Mooney, M. D.
_Trade Unionism_. By Henry Somerville.
_Woman in the Catholic Church_. By H. F. Hall.
_The Church and Science_. By Sir Bertram Windle, M. D. , F. R. S. , K. S. G. 7_s_.
6_d_.
_Twelve Catholic Men of Science_. Edited by Sir Bertram Windle,
M. D. , F. R. S. Sir Dominic Corrigan--Thomas Dwight--Galvani--Lapparent
--Laennec--Linacre--Mendel--Johannes Müller--Pasteur--Secchi--Nicolaus
Stenson--Vesalius. 2_s_. 6_d_.
_Facts and Theories_. A Consideration of Some Biological Conceptions of
To-day. By Sir Bertram Windle, M. D. , F. R. S. , K. S. G. 2_s_.
_The Modernist_. By Joseph Rickaby, S. J. 1_s_.
_The World and Its Maker_. By J. Gerard, S. J. 4_d_.
(_The Following are Twopence each_. )
_Anti-Catholic History: How it is written_. By Hilaire Belloc.
_Darwinism, The Decline of_. By Walter Sweetman.
_Evolution and Exact Thought_. By J. Gerard, S. J.
_Freedom of Thought_. By. J. Vance, M. A. , Ph. D.
_Freethought, Modern_. By J. Gerard, S. J. , F. L. S.
_Haeckel and his Philosophy_. By J. Gerard, S. J.
_Life, The Origin of_. By J. Gerard, S. J. , F. L. S.
_Positivism_. By Joseph Rickaby, S. J.
_Rationalist Propaganda, The, and How it must be met_. By J. Gerard, S. J.
_Rationalist, The (Joseph M'Cabe), as Prophet_. By J. Keating, S. J.
_Science and Its Counterfeit_. By J. Gerard, S. J.
_Science or Romance: The Game of Speculation_. By J. Gerard, S. J.
_Scientific Facts and Scientific Hypotheses_. By Sir Bertram Windle, M. D. ,
F. R. S.
_Scientific Opinion, The Ebb and Flow of_. By Sir Bertram Windle, M. D. ,
F. R. S.
_Babylonia and Assyria_. By A. Condamin, S. J.
_The Catholic Church_. By Canon Gildea.
_France, Plain Words on Church and State in_.
_France, The Real Authors of the Separation in_. By O. Kellet, S. J.
_"Good Queen Bess," The Days of_. By William Cobbett.
_Kulturkampf, The_. By Humphrey Johnson, B. A.
_Luther, Four Centuries of_. By Canon William Barry, D. D.
_Mediaeval England, Catholic Faith and Practice in_. By H. J. Kilduff.
_Monasteries, The Suppression of the English_. By William Cobbett.
_The Pilgrim Fathers_. By H. Thurston, S. J.
_Reformation, Social Effects of the_. By William Cobbett.
(_Leaflets 3s. per 100_. )
_Do Babies build Slums? _ By Halliday Sutherland, M. D.
C. --CATHOLIC SOCIAL GUILD PUBLICATIONS
(_Obtainable from Catholic Social Guild, Oxford_. )
_A Primer of Social Science_. By Mgr. Parkinson. 3s. 6d.
_Prostitution: The Moral Bearings of the Problem_. By M. F. and J. F.
Foreword by the late Archbishop of Liverpool. 2s. 6d.
_The Church and Eugenics_. (New and revised edition, 1921. ) By T. Gerrard.
1s. 6d.
_The Christian Family_. By Margaret Fletcher. 1s. 6d.
_Sweated Labour and the Trade Boards Act_. Edited by T. Wright. 8d.
_Guild Socialism_. A Criticism of the National Guild Theory.
[Footnote 120: _Sunday Express_, October 16, 1921. ]
[Footnote 121: On becoming a Theosophist, Mrs. Besant retracted her
approval of Neo-Malthusianism. ]
CHAPTER IX
THE TEACHING OF THE CATHOLIC CHURCH ON BIRTH CONTROL
Section 1. A FALSE VIEW OF HER DOCTRINE
One of the marks of the Catholic Church, whereby she may be distinguished
from all other Churches, is that her teaching is always clear and above all
logical. Yet this fact has not saved her teaching from misrepresentation
in the hands of Malthusians. For example, Dr. C. Killick Millard writes as
follows:
"The Churches have taught that it was the divine wish that human beings
should multiply and population increase--the more rapidly the better;
the traditional authority for this being the instruction given to Noah
and his family, after the Deluge, to 'be fruitful and multiply and
replenish the earth. ' The Churches have continued to teach that the
duty of man was _to obey the divine command_ and still _to increase and
multiply_, and until recently any attempt by married couples to
restrict or regulate the birth-rate was denounced as sinful.
"This is still the orthodox attitude, I believe, of the Roman Catholic
Church, with its celibate priesthood; but, as it is clearly useless to
reason with those who claim infallibility, it is unnecessary to discuss
the question further so far as Roman Catholicism is concerned. " [122]
Now, although it may be unnecessary for Dr. Millard to discuss the question
further, he will, I am sure, regret having inadvertently misstated the
truth. The Catholic Church has never denounced as sinful "_any_ attempt by
married couples to restrict or regulate the birth-rate. " On the contrary,
the Catholic Church has taught, by her greatest doctor, St. Thomas Aquinas,
"that the essence of marriage is not primarily in the begetting of
offspring, but in the indissoluble union between husband and wife. " [123]
Section 2. THE ESSENCE AND PURPOSE OF MARRIAGE
There is an obvious distinction between the _essence_ of a thing and the
_ends_ or purposes for which the thing exists. For example, in a business
partnership the _essence_ of the partnership is a legal instrument,
whereas the _purposes_ or _ends_ of the partnership are various commercial
projects. The following is a clear statement, by Father Vincent McNabb,
O. P. , [124] of Catholic teaching concerning the nature and end of marriage:
"Marriage is an indissoluble state of life wherein a man and a woman
agree to give each other power over their bodies for the begetting,
birth, and upbringing of offspring. The natural and primary end of
marriage is this duty towards offspring. But, as sin has despoiled the
human will and disturbed human relations, marriage has now the
secondary end of allaying sexual lust.
"But it is a principle of ethics that what is primary cannot be set
aside as if it were secondary, nor can the secondary be sought as if it
were primary. To invert the ethical order is to bring in that disorder
which is called sin. If the human act brings in a slight disorder, it
is venial sin; if the human act brings in a grievous disorder it is a
grievous or mortal sin.
"It is a grievous disorder, and, therefore, a grievous sin, to desire
satisfaction in such sexual intercourse as could not result in the
begetting of offspring.
"As the wedded pair have given each other power over their bodies it
would be a grave sin for one to refuse either altogether or for a
considerable time the fulfilment of the marriage debt. But it is not a
sin if by mutual agreement the wedded pair refrain from the marriage
debt for a time, or for ever. As a rule, and speaking objectively, it
would be heroic virtue for a wedded pair to abstain for a long time,
and still more for ever, from the marriage debt. To counsel such a
practice indiscriminately would be a sinful want of prudence, and, in a
confessor, of professional knowledge.
"It is quite clear that by mutual consent, even without any further
motive, the wedded pair can abstain from marital intercourse. Still
more may they abstain for a time or for ever, for a good motive, e. g.
in order to have time for prayer, for good works, for bringing up such
family as they already have to support. "
Section 3. ARTIFICIAL STERILITY WHOLLY CONDEMNED
Artificial birth control is an offence against the law of God, and is
therefore forbidden by the Catholic Church. Any Catholic who wilfully
adopts this practice violates the law of God in a serious matter, and is
therefore guilty of mortal sin, an outrageous and deliberate insult offered
by a human creature to the Infinite Majesty.
The Catholic Church teaches that men and women should control the sex
impulse just as they should control their appetite for food or drink.
The principal end of marriage, as we have seen, is the purpose of its
institution, the procreation and bringing up of children. The secondary end
of marriage is mutual assistance and companionship, and a remedy against
concupiscence. Where it is advisable, owing to the health of the mother or
owing to reasons of prudence as distinct from selfishness, to limit the
number of children, the Catholic Church points out that this should be done
by the exercise of self-control, or by restricted use. As those who deny
the possibility or even the wisdom of self-restraint are not likely to pay
the slightest attention to the teaching of the Church, I will quote the
opinions of two clear-thinking, non-Catholic writers.
Mr. George Bernard Shaw has said:
"I have no prejudices. The superstitious view of the Catholic Church is
that a priest is something entirely different from an ordinary man. I
know a great many Catholic priests, and they are men who have had a
great deal of experience. They have at the back a Church which has had
for many years to consider the giving of domestic advice to people. If
you go to a Catholic priest and tell him that a life of sexual
abstinence means a life of utter misery, he laughs. And obviously for a
very good reason. If you go to Westminster Cathedral you will hear
voices which sound extremely well, and very differently from the voices
of the gentlemen who sing at music-halls, and who would not be able to
sing in that way if they did not lead a life extremely different from
the Catholic priest. . . .
"I may say that I am in favour of birth control. I am in favour of it
for its own sake. I do not like to see any human being absolutely the
slave of what we used to call 'Nature. ' Every human action ought to be
controlled, and you make a step in civilisation with something which
has been uncontrollable. I am therefore in favour of control for its
own sake. But when you go from that to the methods of control, that is
a very different thing. As Dr. Routh said, we have to find out methods
which will not induce people to declare that they cannot exist without
sexual intercourse. " [125]
Of course the use of contraceptives is the very negation of self-control.
The late Sir William Osier, speaking of venereal disease, says:
"Personal purity is the prophylaxis which we as physicians are
especially bound to advocate. Continence may be a hard condition . . .
but it can be borne, and it is our duty to urge this lesson upon young
and old who seek our advice on matters sexual. "
Section 4. THE ONLY LAWFUL METHOD OF BIRTH CONTROL
There _are_ methods of control whereby people are enabled to exist, and to
exist happily, without being slaves to the sex impulse. These methods are
those of the Catholic Church. Her people are encouraged to take a higher
and a nobler view of marriage, to overcome their egoism and selfishness,
and to practise moderation and self-restraint in the lawful use of marital
rights. The Church urges her people to strengthen their self-restraint
by observing the penitential seasons, especially Lent; by fasting or by
abstaining from flesh meat at other times, if necessary by abstaining from
alcohol; and by seeking that supernatural help which comes to those who
receive the Sacraments worthily. When all other deterrents fail, it is
lawful, according to the teaching of the Church, for married people to
limit intercourse to the mid-menstrual period, when, although conception
may occur, it is less likely to occur than at other times.
All other methods are absolutely and without exception forbidden. This
limited use of marriage, which, as we have seen, is within the rights of
the married, differs from all methods of artificial birth-control as day
differs from night, because: [Reference: Explanation]
(1) No positive or direct obstacle is used against procreation.
(2) The intercourse is natural, in contradistinction to what is equivalent
to self-abuse.
(3) Self-restraint is practised in that the intercourse is limited to
certain times.
(4) There is no risk to mental or physical health.
(5) There is no evil will to _defeat_ the course of nature; at worst there
is merely an absence of heroism.
Even if the question be considered solely as a matter of physiology
the difference between these methods is apparent. Physiologists and
gynaecologists believe that in natural intercourse there is, apart from
fertilisation, an absorption of certain substances into the system of the
woman. The rôle of this absorption is at present obscure, but it obviously
exists for a purpose; and it is permissible to speculate whether, under
natural conditions of intercourse, there is not a mutual biological
reaction that makes, amongst other things, for physical compatibility.
Whatever be its purpose or explanation in the marvellous mechanism of
nature, this absorption of vital substances is either hindered or is
absolutely prevented by artificial methods of birth control; whereas, in
the method permitted by the teaching of the Catholic Church there is no
interference with a physiological process. Even those who fail, from their
lack of training, to comprehend moral distinctions in this matter should be
able to appreciate the difference between a method that is physiological
and one that is unphysiological.
There are thousands who know little of the Catholic or of any other faith,
and thousands who believe the Catholic Church to be everything except what
it is. These people have no infallible rule of faith and morals, and when
confronted, as they now are, by a dangerous, insidious campaign in favour
of birth control, they do not react consistently or at all. It was
therefore thought advisable to issue this statement in defence of the
position of the Catholic Church; but the reader should remember that the
teaching of the Church on this matter is held by her members to be true,
not merely because it agrees with the notions of all right-thinking men and
women, not because it is in harmony with economic, statistical, social, and
biological truth, but principally because they know this teaching to be
an authoritative declaration of the law of God. The Ten Commandments have
their pragmatic justification; they make for the good of the race; but the
Christian obeys them as expressions of the Divine Will.
Section 5. CONCLUSION
Our declining birth-rate is a fact of the utmost gravity, and a more
serious position has never confronted the British people. Here in the midst
of a great nation, at the end of a victorious war, the law of decline is
working, and by that law the greatest empires in the world have perished.
In comparison with that single fact all other dangers, be they of war, of
politics, or of disease, are of little moment. Attempts have already been
made to avert the consequences by the partial endowment of motherhood
and by a saving of infant life. Physiologists are now seeking among the
endocrinous glands and the vitamines for a substance to assist procreation.
"Where are my children? " was the question shouted yesterday from the
cinemas. "Let us have children, children at any price," will be the cry
of to-morrow. And all these thoughts were once in the mind of Augustus,
Emperor of the world from the Atlantic to the Euphrates, from Mount Atlas
to the Danube and the Rhine.
The Catholic Church has never taught that "an avalanche of children" should
be brought into the world regardless of consequences. God is not mocked; as
men sow, so shall they reap, and against a law of nature both the transient
amelioration wrought by philanthropists and the subtle expediences of
scientific politicians are alike futile. If our civilisation is to survive
we must abandon those ideals that lead to decline. There is only one
civilisation immune from decay, and that civilisation endures on the
practical eugenics once taught by a united Christendom and now expounded
almost solely by the Catholic Church.
[Footnote 122: _The Modern Churchman_, May 1919. ]
[Footnote 123: Rev. Vincent McNabb, O. P. , _The Catholic Gazette_, September
1921, p. 194]
[Footnote 124: Ibid]
[Footnote 125: Speech at the Medico-Legal Society, July 7, 1921. ]
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