Christine Dhanagom

Grisez Interview: New documents give the real story behind Paul VI Birth Control Commission

Christine Dhanagom
Christine Dhanagom

February 24, 2011 (LifeSiteNews.com) - Documents now open to the public reveal a new story about the fascinating inner workings of the Pontifical Commission on Population, Family, and Birth-rate, commonly referred to as the “Birth Control Commission,” which was behind the critical papal encyclical Humanae Vitae.

Dr. Germain Grisez, emeritus Professor of Christian Ethics at Mount St. Mary’s University and a close friend and advisor to Commission member Fr. John Ford, S.J., has made the documents available on his website, along with a narrative of the events surrounding the Commission’s work from 1964 to 1966. 

In an interview with LifeSiteNews, Dr. Grisez revealed further information about the significance of these documents, which he believes stand to correct mistaken public perceptions about the events leading up to the issuing of Humanae Vitae.

The Commission was originally created by John XXIII shortly before his death in order to prepare for Vatican participation in a United Nations conference. Pope Paul VI expanded the Commission’s mandate to study the increasingly controversial issue of the Church’s teaching on contraception. 

Grisez explains on his website that Paul VI’s real interest was not in potentially revising the Church’s teaching, but in determining whether use of the birth control pill was condemned by that teaching. 

“From what Father Ford told me, I am certain that Paul VI was confident that Pius XI’s reaffirmation of the traditional teaching against contraception in Casti Connubii was sound and could not be contradicted,” Dr. Grisez told LifeSiteNews. “I also am certain that the issue about the pill was the only specific issue Pope Paul wanted investigated.”

Grisez explained that it had seemed plausible that the pill may not violate the integrity of the marital act, since, unlike barrier methods, the pill does not change “outward sexual behavior.”

Grisez supports his analysis on his website, pointing out that on June 23, 1964, when the Pope announced the Commission’s work, he indicated its mandate by referencing “not the teaching of Pius XI (who had taught that contraception is always gravely wrong) but that of Pius XII (who had rejected a forerunner of the pill).” 

Grisez became involved with the Commission’s work through his acquaintance with Fr. Ford, who was appointed as a member in 1964. He was also acquainted with another member of the Commission, American psychiatrist Dr. John Cavanagh, who shared with him a report of the first session of the newly expanded Commission. This is among the documents now available on Dr. Grisez’s website. 

What the document reveals, says Grisez, is that the Commission’s Secretary General, Rev. Henri de Riedmatten, OP, had “skillfully managed the session:” 

“Philosopher and lawyer John T. Noonan, Jr. was about to publish a book about the Church’s doctrine on contraception that was in effect a massive brief for the view that the teaching could change, and de Riedmatten had arranged for Noonan to summarize his case in a two-hour plenary meeting that opened the session’s discussions.

“Then, instead of focusing on the question of the birth control pill or even on the truth of the Church’s constant and very firm teaching, de Riedmatten focused on the question of whether, as he put it, the teaching was ‘reformable’ or ‘irreformable.’”

This, Dr. Grisez explains in his narrative, became the Commission’s focus in the meetings that followed. Grisez eventually went to Rome himself and assisted Fr. Ford in drafting various documents in support of the Church’s traditional teaching, a position held by a shrinking minority of the Commission’s members. 

In June of 1966, the Secretary General delivered the Commission’s Final Report to Pope Paul VI. The report consisted of a detailed account of the Commission’s work, followed by a draft document entitled the Schema of a Document on Responsible Parenthood, to be issued by the Holy Father announcing a change in the Church’s teaching. 

Grisez obtained a copy of the report when Cardinal Ottaviani, President of the Commission and an opponent of change, asked him and Fr. Ford to prepare a response to be delivered to the Holy Father. The Final Report, and Grisez and Ford’s response, are accessible on Grisez’s website. 

Grisez relates that he and Fr. Ford were “appalled but not surprised” by the bias reflected in the Secretary General’s report.

“I recall that Father Ford thought that the views of the majority were presented just as he expected those holding them would have wanted them presented, while the views of him and his colleagues were in some respects not adequately presented,” Grisez told LifeSiteNews. 

The report’s bias would evidently not have taken Pope Paul VI by surprise either. According to Grisez, Paul VI was aware of the ideological leanings of those he had appointed to the Commission, and had composed the Commission in this way in order to give their argument a fair hearing. 

“The way he enlarged the Commission and named the Cardinals and bishops who were its members during its final phase made it clear that he wanted to know what those who thought development was possible had to say,” Grisez explained. 

Moreover, despite the nature of his original mandate, relates Grisez, the Holy Father had “never set definite limits on the Commission’s work . . . But, of course, he expected the Commission’s results to be for his eyes alone, and so he expected to be able to set aside anything not consistent with the faith of the Church.”

This expectation was disappointed in the spring of 1967, when a translation of the Schema of a Document on Responsible Parenthood was leaked to the press. Originally written as a draft proposal document for the Holy Father, it was re-titled: “The Majority Report.”

Also leaked to the press was a document that had been prepared by Fr. Ford not as a final report, but as an internal paper written in defense of the Church’s traditional teaching, and presented to the Commission in the course of its sessions. Originally written in Latin, it was titled Status Quaestionis: Doctrina Ecclesiae Eiusque Status.

This latter document, translated into English and French, was re-made as the “Minority Report,” and presented as a counter part to the “Majority Report.” 

“The Schema Documenti was drafted with a view to publication by Paul VI, and it therefore omitted difficult arguments and was more reader friendly than either of the two theological position papers,” Grisez explained. “Most people who read it first, thinking it was the majority report, were impressed by its readability. The minority’s theological position paper, Status Quaestionis, by contrast, was harder to read and impressed readers as stiff and formal.”

Both documents are available on Grisez’s website under their authentic titles. In an introduction to the documents, Grisez expressed the hope that their publication would prove a benefit to the Church. 

Grisez told LifeSiteNews that the true story and original text of these documents counters “The mistaken public impression . . . that the number of those on the Commission who thought this or that mattered to Paul VI.”

Such an impression has been expressed by a number of influential Catholic writers, including Patty Crowley, a former member of the Commission who has since been involved in the founding of Call to Action, an organization which advocates married and female priests, and the democratization of Church decision-making processes. 

In a 1993 article published in the National Catholic Reporter, Crowley recounts her experience on the Commission and says that she felt “betrayed” by the Pope’s rejection of the majority opinion of the Commission. 

Crowley writes: “If, as in the majority opinion of the commission, birth control is not intrinsically evil, and if it is clear that the majority of Catholics are practicing some form of birth control, how can the official church continue to uphold the statements of Humanae Vitae?”

However, Grisez counters, Paul VI “was not interested in numbers. He was interested in finding evidence and reasons that would justify any sort of legitimate development of the traditional teaching. The Commission failed to provide any justification for change. . . . They presented the best case that could be made for change, but, after carefully studying that case, Paul VI found it wanting.”

As to Pope Paul VI’s original concern - whether the birth control pill constitutes contraception - Grisez notes that the Commission was in nearly unanimous agreement that the pill “presented no special problem.”

Agreeing with this assessment, Paul VI ultimately rejected the idea that the pill presented any special characteristic to make it an exception to the Church’s teaching.

“The Pope—on the issue that had mainly concerned him—acted in accord with the nearly unanimous advice of the Commission’s experts and members,” Grisez said.

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Thaddeus Baklinski Thaddeus Baklinski Follow Thaddeus

Pope tells Girl Scouts to oppose ‘ideologies’ against God’s design for marriage

Thaddeus Baklinski Thaddeus Baklinski Follow Thaddeus
By Thaddeus Baklinski

ROME, June 30, 2015 (LifeSiteNews) – Pope Francis told Girl Scout and Girl Guide leaders from across the globe last week that it is essential they promote respect for marriage and family according to God’s design.

The pope’s remarks came as both the international organization, World Association of Girl Guides and Girl Scouts, and Girl Scouts USA face criticism over support for abortion, homosexuality, transgenderism, and contraception.

"It is very important today that a woman be adequately appreciated, and that she be able to take up fully the place that corresponds to her, be it in the Church, be it in society,” Pope Francis said in his address on the morning of June 26, prior to the U.S. Supreme Court’s decision imposing same-sex “marriage” on the country.

In the face of ideologies that seek to destroy the truths about marriage and family, he said, the formation of girls through Guiding "is absolutely determinant for the future."

"We are in a world in which the most contrary ideologies are spreading to the nature and design of God on the family and on marriage. Therefore, it is a question of educating girls not only to the beauty and grandeur of their vocation of women, in a just and differentiated relation between man and woman, but also to assume important responsibilities in the Church and in society," Pope Francis said.

The pope spoke during a private audience at the world meeting of the International Conference of Catholic Guides (ICCG), which took place in Rome from June 25-30.

Stressing that among educational movements Guiding has played a pivotal role in the faith formation of young women, the pope said, "Education is, in fact, the indispensable means to enable girls to become active and responsible women, proud and happy of their faith in Christ lived in every day life. Thus they will participate in the building of a world permeated by the Gospel."

“To Live the Joy of the Gospel as a Guide” was the theme for the ICCG meeting in Rome, with the stated purpose of reaffirming and strengthening the organization's 50-year-old history within the Catholic Church.

Among the participants at the ICCG meeting in Rome were Girl Scouts USA (GSUSA) CEO Anna Maria Chávez and National President Kathy Hopinkah Hannan.

In a statement, Chavez maintained that faith is “at the heart of Girl Scouts, and is woven into everything the organization does to inspire girls to take action to make the world a better place.”

However, the US Conference of Catholic Bishops has cautioned that some aspects of the Girl Scouts pedagogy go against Catholic teaching and doctrine.

Click "like" to support Catholics Restoring the Culture!

A report by the USCCB focused on three issues:

  1. GSUSA's relationship with groups like Planned Parenthood and international affiliate World Association of Girl Guides and Girl Scouts (WAGGS);
  2. GSUSA's views on issues related "to human sexuality, contraception, and abortion";
  3. and various materials and resources GSUSA has that have "inappropriate content."

With regard to WAGGGS, the report notes that while this group claims it does not formally back abortion and "reproductive rights," language on its website leaves no doubt that such support exists, as well as support for contraceptive use.

Numerous pro-life and pro-family groups have organized boycotts of Girl Guide cookies in protest of the organization's embrace of feminist politics and activism.

The pope's address to the ICCG meeting, translated into English by Zenit, is available on the Zenit website here.

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St. Peter Damian
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St. Peter Damian (1049): what Church MUST do in response to rampant homosexuality among clergy

Steve Jalsevac Steve Jalsevac Follow Steve
By Steve Jalsevac

June 29, 2015 (LifeSiteNews) – The rise of the power and influence of homosexual priests, bishops and cardinals, as well as influential laity, has been a major factor in the growing chaos within Catholicism over the past 60 years. This disorder within the Catholic Church has had a negative impact on the entire world because of the resulting decline in the positive influences that Catholicism has had on civilization for many centuries.

To think that what is happening now is new, however, betrays an ignorance of history. In 1049, when St. Peter Damian wrote his treatise, Book of Gomorrah (Liber Gomorrhianus), to Pope Leo IX, homosexuality and sexual perversion in general were far more openly rampant within the clergy than today.  This horrendous state of affairs is what the Saint addressed in his appeal to the Pope for urgently needed reforms.

We often hear from sleepy, comfortable, cowardly, timid or cultural Catholics, and especially from clergy who are directly implicated in homosexuality, that we should never criticize priests, bishops and especially the Pope. Supposedly, that is a greater sin than that of the heretics and sexual perverts facilitating great personal suffering and sending souls to Hell without anyone doing what is necessary to either convert or stop them.

St. Peter Damian was not so foolish as to listen to such nonsense denying God His justice at a time when the Church appeared to be in its death throes. He understood the grave duty to be blunt about the dangers and sinfulness, to not minimize the catastrophe that would come if strong actions were not quickly taken and to demand corrective actions. And yet, he also emphasized that all of this must be done with charity and Christian hope for the persons involved in the moral corruption. Their conversion was above all hoped and prayed for, rather than their condemnation for eternity.

An Italian translated version of the Book of Gomorrah has recently been published. An English version carefully translated by one of our LifeSite journalists will also soon become available.

On Feb. 11 of this year the Rorate Caeli website published excerpts from the introduction by Professor Roberto de Mattei to the Italian version.

Following are some paragraphs from that introduction that I hope will jar awake some of the faithful, especially considering what is going on now in the United States as a result of the mad Supreme Court decision and the moral chaos around the Synod on the Family regarding Church sexual teachings.
 

Excerpts from the Introduction:

St. Peter Damien (1007-1072) Abbot of the Fonte Avellana Monastery and subsequently Cardinal/Bishop of Ostia, was one of the most outstanding figures of Catholic reform in the XI century. His Liber Gomorrhianus, appeared around 1049, in an age when corruption was widely spread, even in the highest ranks of the ecclesiastical world.

In this writing, addressed to Pope Leo IX, Peter Damien condemns the perverted habits of his time in a language that knows no false mercy or compromises. He is convinced that of all the sins, the gravest is sodomy, a term which includes all the acts against nature and which want to satisfy sexual pleasure by separating it from procreation. “If this absolutely ignominious and abominable vice is not immediately stopped with an iron fist – he writes – the sword of Divine wrath will fall upon us, bringing ruin to many.”

There have been times in (the Church’s) history when sanctity pervades Her and others when the defection of Her members cause Her to collapse into darkness, appearing almost as if the Divinity has abandoned Her.

Peter Damien’s voice resounds today, as it did yesterday, with encouragement and comfort for those, like him, who have fought, suffered, cried and hoped, throughout the course of history.

He did not moderate his language, but kept it fiery to show his indignation. He was fearless in voicing an uncompromising hatred for sin and it was precisely this hatred that rendered his love burning for the Truth and the Good.

Today, at the beginning of the third millennium of Christ’s birth, priests, bishops and Episcopal conferences are arguing for married priests; they are placing in doubt the indissolubility of the marriage bond between man and woman and at the same time, accepting the introduction of laws for homosexual pseudo-marriage. Sodomy is not being thought of as a sin that cries to God for vengeance but is diffused in seminaries, colleges, ecclesiastical universities and even inside the Sacred Walls of the Vatican itself.

Liber Gomorrhianus reminds us that there is something worse than moral vice practiced and theorized. It is the silence that should speak, the abstention that should intervene, the bond of complicity that is established among the wicked and of those, who with the pretext of avoiding scandal are silent, and, by being silent, consent.  

Graver still, is the acceptance of homosexuality by churchmen, thought of as a “positive” tension towards the good, worthy of pastoral care and juridical protection and not as an abominable sin. In the summary Relatio post disceptationem of the first week’s work in the Synod of Bishops in October 2014, a paragraph affirmed that:   “homosexual persons have gifts and qualities to offer the Christian community”, with an invitation to the Bishops “…are we capable of welcoming these people, guaranteeing them a fraternal space in our communities?”

This scandalous statement was removed from the final report, but some bishops and cardinals, inside and outside the Synod Hall, insisted on the appeal to look for the positive aspects of a union against nature, going as far as hoping for “a way to describe the rights of people living in same-sex unions.”

St. Peter Damian as a simple monk, and with greater reason as a cardinal, did not hesitate in accusing even the Popes of that time for their scandalous omissions. Will the reading of the book Liber Gomorrhianus instill the spirit of St. Peter Damien in the hearts of some prelates or laypeople, by shaking them out of their torpor and force them to speak and act?

Even if abysmally far from the holiness and prophetic spirit of St. Peter Damien, let us make his indignation against evil, ours, and with the words that conclude his treatise we turn to the Vicar of Christ, His Holiness, Pope Francis, presently reigning, so that he may intervene and bring an end to these doctrinal and moral scandals: “May the Almighty Lord assist us, Most Reverend Father, so that during the time of Your Apostolate, all of the monstrosity of this vice be destroyed and the state of the Church, presently supine, may wholly rise up again in all its vigour.”

The book can be found in Italian here. 

(Note: the name of the saint is spelled Damian in English and Damien in Italian and French. In Fr. Mattei's quotes is it spelled Damien)

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Phil Lawler

So now is it ‘hate speech’ to deplore the Obergefell decision?

Phil Lawler
By Phil Lawler

June 30, 2015 (CatholicCulture.org) - The ink was barely dry on last week’s Supreme Court ruling when Father James Martin, SJ, began scolding Catholics who were, from his decorous perspective, too strident in denouncing the decision.

"No issue brings out so much hatred from so many Catholics as homosexuality," Father Martin told his Facebook followers. He repeated the same message several times throughout the day, warning commenters that they must not indulge in “homophobia” and suggesting that someone who questioned whether we were all expected to sing “Kumbaya” was illustrating his point. So is sarcasm now prima facie evidence of hatred?

In my own surfing through the internet, reading scores of posts on the Obergefell decision, I can honestly say that I did not see a single message, a single comment, that struck me as hate-filled. Perhaps Father Martin’s email traffic is qualitatively different from mine. Or perhaps—far more likely, I’m afraid—he sees “hatred” where I see only vehement disagreement.

Is it possible to be angry about the Obergefell decision, to consider it a travesty of justice and a betrayal of the Constitution, without being viewed as a hater? Wait; let’s turn that question upside-down. Is it possible to see all serious disagreement with the decision as hate-speech, without celebrating the outcome of the Obergefell case?

I ask the latter question, you see, because if Father Martin was upset by the Supreme Court ruling, his dismay did not show through on his Twitter feed. He recommended three columns reacting to the decision: one by a fellow Jesuit, recounting how his grandmother could not marry her lesbian partner; another by the gay New York Times columnist Frank Bruni, celebrating the decision; the third by the gay activist/blogger Andrew Sullivan, also celebrating.

The recommendation for Andrew Sullivan’s piece was particularly striking because of the title: “It Is Accomplished”—an explicit reference to the words of Jesus Christ on the Cross. Father Martin, who was horrified by so much of what he read on Friday afternoon, let that blasphemous headline pass without comment. His demand for the use of temperate language, and for avoiding comments that others would find offensive, was applied to only one side of the post-Obergefell debate.

And that’s likely to be the party line for politically-correct Catholics in the wake of this momentous decision. We are allowed to disagree with the Supreme Court, politely, but not too forcefully. Any strident denunciation of the ruling or its logic might be interpreted as hate-speech, which of course is unacceptable. As the secular left clamps down on religious expression—and we’ve already been served notice that the crackdown is coming-- the Catholic left will worry aloud that, yes, some strong public expressions of religious beliefs are distasteful.

The influence of this approach, with its keen anxiety to avoid provocation, has already been evident in the statements released by some American bishops in response to the ruling. Archbishop Gregory says that he disagrees with the Court, but if you don’t know why he disagrees before you read his statement, you’re not likely to be any better informed when you’re finished. Cardinal Wuerl reminds us that we must hate the sin but love the sinner; he neglects to mention what the sin is. And Archbishop Cupich gives no indication at all that he disagrees with the Supreme Court ruling.

We have a long uphill struggle facing us as we seek to restore a proper understanding of marriage, to revive appreciation for the natural law, and to undo this wretched judicial decision. We cannot expect success if we go into the battle unarmed. If we begin the debate by saying that we must not offend our adversaries—even after our adversaries have declared our most fundamental beliefs to be offensive—we are doomed to failure.

We already know how the battle will unfold, because the campaign to crush resistance to same-sex marriage is already underway. The militant left will choose vulnerable targets—a pizza-parlor here, a baker there—and vilify them as “haters.” People who been trained to see “hatred” in any firm disagreement will nod in solemn approval as the alleged offenses are harshly punished. And so juggernaut will keep rolling, gaining momentum, until it reaches us.

There is an alternative. We can speak the truth. Yes, certainly we should avoid making unduly provocative statements. But since we are trying to provoke reactions, we cannot pull all our punches.

More to the point, if we’re going into battle—and we are—we need to know who’s on our side, and who’s working against us.

This article was originally published on CatholicCulture.org and is re-published with permission.

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