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Humanae Vitae, Women’s Rights, and Responsible Parenthood

100%
Gawkowska A.
Philosophy and Canon Law
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2019
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issue 5
69-81
EN
The purpose of the article is to analyze the arguments present in Humanae Vitae which found positive resonance in the writings of women adopting the papal teaching on the nature of human sexuality and sexual ethics. According to some women, in particular the new feminists, the logic of the papal teaching concerning contraception contributes to promoting the dignity and rights of women as well as responsible parenthood. In their view, contraception does not contribute to women’s rights. Instead, it rather exacerbates the imbalance between men and women as well as sanctions the man’s irresponsible and hedonistic attitude towards a woman. Using contraception is in a deep sense anti-ecological. It is both disrespectful of the nature of woman’s fertility and destructive of relations within the family. The responsible parenthood defined by the papal teaching and by his commentators (both men and women quoted in the article) means taking responsibility for one’s sexual acts and their possible effects. The analyzed authors claim that by defending the nature of love, the nature of human beings, and the nature of the objective moral order, the encyclical Humanae Vitae defends women by defending their nature against the arbitrariness of men or society.
2
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Voľba kultúry života v retrospektíve encykliky Humanae Vitae o odmietnutí umelej antikoncepcie

88%
Szaniszlów I.-M. V.
Humanum. Międzynarodowe Studia Społeczno-Humanistyczne
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2012
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issue 2(9)
381-392
EN
Fourty four years after so much expected encyclical of the pope Paul VI. Humanae Vitae (HV), which rejected all ways of artificial contraception, we will try to analyze problems concerning culture of life in our European sphere with some ethical-philosophical thoughts. The international conference Culture of life – Culture for life which is celebrating its 20th anniversary of the 2nd world congress for life in Slovakia is right a good occasion for our Institute to do this analysis.
3
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HUMANAE VITAE AT FIFTY: TAKING UP ANEW A PROPHETIC DOCUMENT ON MARITAL LOVE AND SEXUALITY

88%
Kampowski S.
Forum Teologiczne
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2019
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vol. 20
89-95
EN
Humanae Vitae is a prophetic document inasmuch as it touches on a critical point in which questions of sexuality, love, and life are intertwined. The heart of its message concerns the conditions under which a sexual act between spouses can truly be called an act of marital love. The encyclical argues that by deliberately rendering themselves sterile, the spouses change the nature of their sexual act, not only depriving it of its procreative, but also of its unitive meaning. The decades subsequent to the encyclical’s publication have demonstrated that sterilized sex indeed becomes trivialized sex. Once the dimension of potential common parenthood is excluded from its exercise, sexuality loses precisely the aspect that renders it so special. The essay highlights that Humanae Vitae’s teaching regards individual marriage acts in particular and not only married life in general. After presenting some pastoral considerations, it closes with the urgent reminder that questions regarding sexuality, marriage, and the family do not concern only some peripheral aspects of the cosmos of the faith but touch upon the core of Christian life and belief.
4
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Encyclical Letter Humanae Vitae in the Course of Time

75%
Petro M.
Philosophy and Canon Law
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2019
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issue 5
23-34
EN
The content of Humanae Vitae (1968) caused an ongoing debate all over the world. It has also stirred up factual crisis of moral theology. The crisis has caused subjectivity of morality and this has caused further crisis. The most serious feature of the crisis seems to be an effort to accept moral pluralism inside the Catholic Church. The renewal of moral theology the Second Vatican Council talked about has been left blocked. A couple of years after the Second Vatican Council, but before publishing Humanae Vitae, warning of St. Paul VI calls for continuity with moral tradition as a criterion for the autonomy of Catholic moral theology. In spite of much opposition of some bishops, theologians, and laypeople, the teaching of the encyclical letter has priceless value. The truth about marital love and value of life is in its center. It is proclaimed in an overview of the teaching of the Catholic Church from Humanae Vitae to Evangelium Vitae. In its nature, family is invited to fullness of love and, at the same time, it is the heart of civilization of love. Unfortunately, current family has found itself between the two civilizations-civilization of love on the one hand and civilization of death and uncontrolled pleasure on the other. The teaching of the encyclical Humanae Vitae is a constant guide when protecting true marital love and family in the course of time.
5
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Prorok strażnikiem życia. Próba odkrycia symboliki obrazów„Humanae vitae” 4, 18, 31

63%
Klimek P.
Warszawskie Studia Teologiczne
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2019
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vol. 32
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issue 3
56-68
EN
The article tries to find the symbolism of Pope Paul VI – the author of Humanae Vitae, pointing out that he can be attributed to the features found in the biblical image of the prophet protecting life. In the first part, various Old Testament words related to sentinel were analyzed, indicating that the most accurate is to use the root cph as a symbolic image of the pope as a watchman. Then consideration was given to life as a protected subject.
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John Paul II on Humanae Vitae and the Priority of Ethics over Technology

51%
Hittinger J. P.
Philosophy and Canon Law
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2019
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issue 5
35-67
EN
We examine how John Paul II’s lifelong work on the issues surrounding family and human life as expressed in Pope Paul VI’s Humanae Vitae (1968) are an exemplification of his principles for cultural renewal as stated in Redemptor Hominis (1979). The triad of principles, the primacy of persons over things, the priority of ethics over technology, and the superiority of spirit over matter provide a set of interlocking principles for discerning the true progress of modern culture. Contrary to the dominant view that artificial contraception represents an opportunity for great progress for women and for society, we argue that the ambivalent character of modern technology as established by Yves René Simon and Clive Staples Lewis points to a large downside of artificial contraception, namely, a real opportunity for the degradation of the marriage bond and the full flourishing of the human person. The substitution of technology as a way to regulate birth for personal choice and habit or virtue inverts the principle of ethics over technology and opens the door for the manipulation of women as predicted by Pope Paul VI which is a clear failure to place the primacy of the person over things. The fundamental error lies in the materialistic philosophy of life which refuses to acknowledge the superiority of spirit over matter. The battle over the issues at the heart of Humane Vitae constitutes a battle over the ultimate meaning of human existence as theistic or anti-theistic, Gospel or anti-Gospel, and thus it will always stand as a “sign of contradiction.”
7
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Natural Law and Human Right-The Casus of Contraception (Comments from the Level of Law)

45%
Gałkowski T.
Philosophy and Canon Law
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2020
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issue 6
23-36
FR
L’auteur de l’étude se demande si le droit à la contraception peut être défini comme un droit de l’homme. Ses réflexions tournent dans un contexte plus large concernant la relation entre les droits de l’homme et le droit naturel, duquel relèvent les premiers. Considérer le droit comme un bien co-créé par l’homme est notre point de repère. La contraception n’est pas un bien, car elle n’est pas une valeur au sens d’une valeur ontologique, c’est-à-dire qui n’implique pas d’anti-valeurs.
IT
L’autore del presente studio si chiede se il diritto alla contraccezione possa essere definito come un diritto dell’uomo. Le sue riflessioni fanno riferimento al più ampio contesto dei rapporti tra i diritti dell’uomo e il diritto naturale, a cui quelli primi si rifanno. Il punto di riferimento è il riconoscimento del diritto come un bene alla creazione del quale l’uomo compartecipa. Intesta in questi termini, la contraccezione non è un bene concerti cosi, perché non è un valore nel senso di valore ontologico, e cioè che non comporta antivalori.
EN
The author of the study deliberates whether the right to contraception can be described as a human right. He makes his speculations on the basis of a broader context of reflections concerning the relationship of human rights with the natural law, to which the former ones refer. The point of reference is recognizing the right as a good which co-creates a man. Contraception is not such a good since it is not an ontological value, that is, the one which does not entail anti-values.
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