I. THE WORLD
or later, every pastor counsels someone struggling with an addiction.
Usually the problem is alcohol or drugs. And usually the scenario
is the same. The addict will acknowledge the problem but claim to
be powerless against it. Or, alternately, the addict will deny having
any problem at all, even if the addiction is destroying his or her
health and wrecking job and family. No matter how much sense the
pastor makes; no matter how true and persuasive his arguments; and
no matter how life-threatening the situation, the addict simply
cannot understand -- or cannot act on -- the counsel. The addiction,
like a thick pane of glass, divides the addict from anything or
anyone that might help.
3. One way
to understand the history of Humanae Vitae is to examine the past
three decades through this metaphor of addiction. I believe people
in the developed world find this encyclical so hard to accept not
because of any defect in Paul VI's reasoning, but because of the
addictions and contradictions they have inflicted upon themselves,
exactly as the Holy Father warned.
4. In presenting
his encyclical, Paul VI cautioned against four main problems (HV
17) that would arise if Church teaching on the regulation of births
was ignored. First, he warned that the widespread use of contraception
would lead to "conjugal infidelity and the general lowering of morality."
Exactly this has happened. Few would deny that the rates of abortion,
divorce, family breakdown, wife and child abuse, venereal disease
and out of wedlock births have all massively increased since the
mid-1960s. Obviously, the birth control pill has not been the only
factor in this unraveling. But it has played a major role. In fact,
the cultural revolution since 1968, driven at least in part by transformed
attitudes toward sex, would not have been possible or sustainable
without easy access to reliable contraception. In this, Paul VI
he also warned that man would lose respect for woman and "no longer
[care] for her physical and psychological equilibrium," to the point
that he would consider her "as a mere instrument of selfish enjoyment,
and no longer as his respected and beloved companion." In other
words, according to the Pope, contraception might be marketed as
liberating for women, but the real "beneficiaries" of birth control
pills and devices would be men. Three decades later, exactly as
Paul VI suggested, contraception has released males -- to a historically
unprecedented degree -- from responsibility for their sexual aggression.
In the process, one of the stranger ironies of the contraception
debate of the past generation has been this: Many feminists have
attacked the Catholic Church for her alleged disregard of women,
but the Church in Humanae Vitae identified and rejected sexual exploitation
of women years before that message entered the cultural mainstream.
Again, Paul VI was right.
the Holy Father also warned that widespread use of contraception
would place a "dangerous weapon . . . in the hands of those public
authorities who take no heed of moral exigencies." As we have since
discovered, eugenics didn't disappear with Nazi racial theories
in 1945. Population control policies are now an accepted part of
nearly every foreign aid discussion. The massive export of contraceptives,
abortion and sterilization by the developed world to developing
countries -- frequently as a prerequisite for aid dollars and often
in direct contradiction to local moral traditions -- is a thinly
disguised form of population warfare and cultural re-engineering.
Again, Paul VI was right.
Pope Paul warned that contraception would mislead human beings into
thinking they had unlimited dominion over their own bodies, relentlessly
turning the human person into the object of his or her own intrusive
power. Herein lies another irony: In fleeing into the false freedom
provided by contraception and abortion, an exaggerated feminism
has actively colluded in women's dehumanization. A man and a woman
participate uniquely in the glory of God by their ability to co-create
new life with Him. At the heart of contraception, however, is the
assumption that fertility is an infection which must be attacked
and controlled, exactly as antibiotics attack bacteria. In this
attitude, one can also see the organic link between contraception
and abortion. If fertility can be misrepresented as an infection
to be attacked, so too can new life. In either case, a defining
element of woman's identity -- her potential for bearing new life
-- is recast as a weakness requiring vigilant distrust and "treatment."
Woman becomes the object of the tools she relies on to ensure her
own liberation and defense, while man takes no share of the burden.
Once again, Paul VI was right.
8. From the
Holy Father's final point, much more has flowed: In vitro fertilization,
cloning, genetic manipulation and embryo experimentation are all
descendants of contraceptive technology. In fact, we have drastically
and naively underestimated the effects of technology not only on
external society, but on our own interior human identity. As author
Neil Postman has observed, technological change is not additive
but ecological. A significant new technology does not "add" something
to a society; it changes everything -- just as a drop of red dye
does not remain discrete in a glass of water, but colors and changes
every single molecule of the liquid. Contraceptive technology, precisely
because of its impact on sexual intimacy, has subverted our understanding
of the purpose of sexuality, fertility and marriage itself. It has
detached them from the natural, organic identity of the human person
and disrupted the ecology of human relationships. It has scrambled
our vocabulary of love, just as pride scrambled the vocabulary of
9. Now we
deal daily with the consequences. I am writing these thoughts during
a July week when, within days of each other, news media have informed
us that nearly 14 percent of Coloradans are or have been involved
in drug or alcohol dependency; a governor's commission has praised
marriage while simultaneously recommending steps that would subvert
it in Colorado by extending parallel rights and responsibilities
to persons in "committed relationships," including same-sex relationships;
and a young east coast couple have been sentenced for brutally slaying
their newborn baby. According to news reports, one or both of the
young unmarried parents "bashed in [the baby's] skull while he was
still alive, and then left his battered body in a Dumpster to die."
These are the headlines of a culture in serious distress. U.S. society
is wracked with sexual identity and behavior dysfunctions, family
collapse and a general coarsening of attitudes toward the sanctity
of human life. It's obvious to everyone but an addict: We have a
problem. It's killing us as a people. So what are we going to do
about it? What I want to suggest is that if Paul VI was right about
so many of the consequences deriving from contraception, it is because
he was right about contraception itself. In seeking to become whole
again as persons and as a people of faith, we need to begin by revisiting
Humanae Vitae with open hearts. Jesus said the truth would make
us free. Humanae Vitae is filled with truth. It is therefore a key
to our freedom.
HUMANAE VITAE REALLY SAYS
one of the flaws in communicating the message of Humanae Vitae over
the last 30 years has been the language used in teaching it. The
duties and responsibilities of married life are numerous. They're
also serious. They need to be considered carefully, and prayerfully,
in advance. But few couples understand their love in terms of academic
theology. Rather, they fall in love. That's the vocabulary they
use. It's that simple and revealing. They surrender to each other.
They give themselves to each other. They fall into each other in
order to fully possess, and be possessed by, each other. And rightly
so. In married love, God intends that spouses should find joy and
delight, hope and abundant life, in and through each other -- all
ordered in a way which draws husband and wife, their children, and
all who know them, deeper into God's embrace.
11. As a result,
in presenting the nature of Christian marriage to a new generation,
we need to articulate its fulfilling satisfactions at least as well
as its duties. The Catholic attitude toward sexuality is anything
but puritanical, repressive or anti-carnal. God created the world
and fashioned the human person in His own image. Therefore the body
is good. In fact, it's often been a source of great humor for me
to listen incognito as people simultaneously complain about the
alleged "bottled-up sexuality" of Catholic moral doctrine, and the
size of many good Catholic families. (From where, one might ask,
do they think the babies come?) Catholic marriage -- exactly like
Jesus Himself -- is not about scarcity but abundance. It's not about
sterility, but rather the fruitfulness which flows from unitive,
procreative love. Catholic married love always implies the possibility
of new life; and because it does, it drives out loneliness and affirms
the future. And because it affirms the future, it becomes a furnace
of hope in a world prone to despair. In effect, Catholic marriage
is attractive because it is true. It's designed for the creatures
we are: persons meant for communion. Spouses complete each other.
When God joins a woman and man together in marriage, they create
with Him a new wholeness; a "belonging" which is so real, so concrete,
that a new life, a child, is its natural expression and seal. This
is what the Church means when she teaches that Catholic married
love is by its nature both unitive and procreative -- not either/or.
12. But why
can't a married couple simply choose the unitive aspect of marriage
and temporarily block or even permanently prevent its procreative
nature? The answer is as simple and radical as the Gospel itself.
When spouses give themselves honestly and entirely to each other,
as the nature of married love implies and even demands, that must
include their whole selves -- and the most intimate, powerful part
of each person is his or her fertility. Contraception not only denies
this fertility and attacks procreation; in doing so, it necessarily
damages unity as well. It is the equivalent of spouses saying: "I'll
give you all I am -- except my fertility; I'll accept all you are
-- except your fertility." This withholding of self inevitably works
to isolate and divide the spouses, and unravel the holy friendship
between them . . . maybe not immediately and overtly, but deeply,
and in the long run often fatally for the marriage.
13. This is
why the Church is not against "artificial" contraception. She is
against all contraception. The notion of "artificial" has nothing
to do with the issue. In fact, it tends to confuse discussion by
implying that the debate is about a mechanical intrusion into the
body's organic system. It is not. The Church has no problem with
science appropriately intervening to heal or enhance bodily health.
Rather, the Church teaches that all contraception is morally wrong;
and not only wrong, but seriously wrong. The covenant which husband
and wife enter at marriage requires that all intercourse remain
open to the transmission of new life. This is what becoming "one
flesh" implies: complete self-giving, without reservation or exception,
just as Christ withheld nothing of Himself from His bride, the Church,
by dying for her on the cross. Any intentional interference with
the procreative nature of intercourse necessarily involves spouses'
withholding themselves from each other and from God, who is their
partner in sacramental love. In effect, they steal something infinitely
precious -- themselves -- from each other and from their Creator.
14. And this
is why natural family planning (NFP) differs not merely in style
but in moral substance from contraception as a means of regulating
family size. NFP is not contraception. Rather, it is a method of
fertility awareness and appreciation. It is an entirely different
approach to regulating birth. NFP does nothing to attack fertility,
withhold the gift of oneself from one's spouse, or block the procreative
nature of intercourse. The marriage covenant requires that each
act of intercourse be fully an act of self-giving, and therefore
open to the possibility of new life. But when, for good reasons,
a husband and wife limit their intercourse to the wife's natural
periods of infertility during a month, they are simply observing
a cycle which God Himself created in the woman. They are not subverting
it. And so they are living within the law of God's love.
15. There are,
of course, many wonderful benefits to the practice of NFP. The wife
preserves herself from intrusive chemicals or devices and remains
true to her natural cycle. The husband shares in the planning and
responsibility for NFP. Both learn a greater degree of self-mastery
and a deeper respect for each other. It's true that NFP involves
sacrifices and periodic abstinence from intercourse. It can, at
times, be a difficult road. But so can any serious Christian life,
whether ordained, consecrated, single or married. Moreover, the
experience of tens of thousands of couples has shown that, when
lived prayerfully and unselfishly, NFP deepens and enriches marriage
and results in greater intimacy -- and greater joy. In the Old Testament,
God told our first parents to be fruitful and multiply (Gn 1:28).
He told us to choose life (Dt 30:19). He sent His son, Jesus, to
bring us life abundantly (Jn 10:10) and to remind us that His yoke
is light (Mt 11:30). I suspect, therefore, that at the heart of
Catholic ambivalence toward Humanae Vitae is not a crisis of sexuality,
Church authority or moral relevance, but rather a question of faith:
Do we really believe in God's goodness? The Church speaks for her
Bridegroom, Jesus Christ, and believers naturally, eagerly listen.
She shows married couples the path to enduring love and a culture
of life. Thirty years of history record the consequences of choosing
WE NEED TO DO
16. I want
to express my gratitude to the many couples who already live the
message of Humanae Vitae in their married lives. Their fidelity
to the truth sanctifies their own families and our entire community
of faith. I thank in a special way those couples who teach NFP and
counsel others in responsible parenthood inspired by Church teaching.
Their work too often goes unnoticed or underappreciated -- but they
are powerful advocates for life in an age of confusion. I also want
to offer my prayers and encouragement to those couples who bear
the cross of infertility. In a society often bent on avoiding children,
they carry the burden of yearning for children but having none.
No prayers go unanswered, and all suffering given over to the Lord
bears fruit in some form of new life. I encourage them to consider
adoption, and I appeal to them to remember that a good end can never
justify a wrong means. Whether to prevent a pregnancy or achieve
one, all techniques which separate the unitive and procreative dimensions
of marriage are always wrong. Procreative techniques which turn
embryos into objects and mechanically substitute for the loving
embrace of husband and wife violate human dignity and treat life
as a product. No matter how positive their intentions, these techniques
advance the dangerous tendency to reduce human life to material
which can be manipulated.
17. It's never
too late to turn our hearts back toward God. We are not powerless.
We can make a difference by witnessing the truth about married love
and fidelity to the culture around us. In December last year, in
a pastoral letter entitled Good News of Great Joy, I spoke of the
important vocation every Catholic has as an evangelizer. We are
all missionaries. America in the 1990s, with its culture of disordered
sexuality, broken marriages and fragmented families, urgently needs
the Gospel. As Pope John Paul II writes in his apostolic exhortation
On the Family (Familiaris Consortio), married couples and families
have a critical role in witnessing Jesus Christ to each other and
to the surrounding culture (49, 50).
18. In that
light, I ask married couples of the archdiocese to read, discuss
and pray over Humanae Vitae, Familiaris Consortio and other documents
of the Church which outline Catholic teaching on marriage and sexuality.
Many married couples, unaware of the valuable wisdom found in these
materials, have deprived themselves of a beautiful source of support
for their mutual love. I especially encourage couples to examine
their own consciences regarding contraception, and I ask them to
remember that "conscience" is much more than a matter of personal
preference. It requires us to search out and understand Church teaching,
and to honestly strive to conform our hearts to it. I urge them
to seek sacramental Reconciliation for the times they may have fallen
into contraception. Disordered sexuality is the dominant addiction
of American society in these closing years of the century. It directly
or indirectly impacts us all. As a result, for many, this teaching
may be a hard message to accept. But do not lose heart. Each of
us is a sinner. Each of us is loved by God. No matter how often
we fail, God will deliver us if we repent and ask for the grace
to do His will.
19. I ask my
brother priests to examine their own pastoral practices, to ensure
that they faithfully and persuasively present the Church's teaching
on these issues in all their parish work. Our people deserve the
truth about human sexuality and the dignity of marriage. To accomplish
this, I ask pastors to read and implement the Vademecum for Confessors
Concerning Some Aspects of the Morality of Conjugal Life, and to
study the Church's teaching on marriage and family planning. I urge
them to appoint parish coordinators to facilitate the presentation
of Catholic teaching on married love and family planning -- especially
NFP. Contraception is a grave matter. Married couples need the good
counsel of the Church to make right decisions. Most married Catholics
welcome the guidance of their priests, and priests should never
feel intimidated by their personal commitment to celibacy, or embarrassed
by the teaching of the Church. To be embarrassed by Church teaching
is to be embarrassed by Christ's teaching. The pastoral experience
and counsel of a priest are valuable on issues like contraception
precisely because he brings new perspective to a couple and speaks
for the whole Church. Moreover, the fidelity a priest shows to his
own vocation strengthens married people to live their vocation more
20. As archbishop,
I commit myself and my offices to supporting my brother priests,
deacons and their lay collaborators in presenting the whole of the
Church's teaching on married love and family planning. I owe both
the clergy of our local Church and their staffs -- especially the
many dedicated parish catechists -- much gratitude for the good
work they have already accomplished in this area. It is my intention
to ensure that courses on married love and family planning are available
on a regular basis to more and more people of the archdiocese, and
that our priests and deacons receive more extensive education in
the theological and pastoral aspects of these issues. I direct,
in a particular way, our Offices of Evangelization and Catechetics;
Marriage and Family Life; Catholic Schools; Youth, Young Adult and
Campus Ministries; and the Rite of Christian Initiation for Adults
to develop concrete ways to better present Church teaching on married
love to our people, and to require adequate instruction in NFP as
part of all marriage preparation programs in the archdiocese.
21. Two final
points. First, the issue of contraception is not peripheral, but
central and serious in a Catholic's walk with God. If knowingly
and freely engaged in, contraception is a grave sin, because it
distorts the essence of marriage: the self-giving love which, by
its very nature, is life-giving. It breaks apart what God created
to be whole: the person-uniting meaning of sex (love) and the life-giving
meaning of sex (procreation). Quite apart from its cost to individual
marriages, contraception has also inflicted massive damage on society
at large: initially by driving a wedge between love and the procreation
of children; and then between sex (i.e., recreational sex without
permanent commitment) and love. Nonetheless -- and this is my second
point -- teaching the truth should always be done with patience
and compassion, as well as firmness. American society seems to swing
peculiarly between puritanism and license. The two generations --
my own and my teachers' -- which once led the dissent from Paul
VI's encyclical in this country, are generations still reacting
against the American Catholic rigorism of the 1950s. That rigorism,
much of it a product of culture and not doctrine, has long since
been demolished. But the habit of skepticism remains. In reaching
these people, our task is to turn their distrust to where it belongs:
toward the lies the world tells about the meaning of human sexuality,
and the pathologies those lies conceal.
22. In closing,
we face an opportunity which comes only once in many decades. Thirty
years ago this week, Paul VI told the truth about married love.
In doing it, he triggered a struggle within the Church which continues
to mark American Catholic life even today. Selective dissent from
Humanae Vitae soon fueled broad dissent from Church authority and
attacks on the credibility of the Church herself. The irony is that
the people who dismissed Church teaching in the 1960s soon discovered
that they had subverted their own ability to pass anything along
to their children. The result is that the Church now must evangelize
a world of their children's children -- adolescents and young adults
raised in moral confusion, often unaware of their own moral heritage,
who hunger for meaning, community, and love with real substance.
For all its challenges, this is a tremendous new moment of possibility
for the Church, and the good news is that the Church today, as in
every age, has the answers to fill the God-shaped empty places in
their hearts. My prayer is therefore simple: May the Lord grant
us the wisdom to recognize the great treasure which resides in our
teaching about married love and human sexuality, the faith, joy
and perseverance to live it in our own families -- and the courage
which Paul VI possessed to preach it anew.
+ Charles J. Chaput, O.F.M. Cap. Cap. Archbishop of Denver July 22, 1998
SOME COMMON QUESTIONS
In the weeks
following publication of his pastoral letter, Archbishop Chaput
answered some common questions about family planning and related
issues in his regular Denver Catholic Register column.
a couple's method of family planning a matter of personal conscience?
Yes it is.
Catholics, like all people, are always obligated to follow their
consciences -- on birth control and every other matter. But that's
not where the problem lies. The problem lies in the formation of
one's conscience. A conscientious person seeks to do good and avoid
evil. Seeing the difference between good and evil, though, can sometimes
be difficult. As Pope John Paul II has said, the basic moral law
is written in the human heart because we're created in the image
and likeness of God. But we bear the wounds of original sin, which
garbles the message and dims our ability to judge and act according
Truth is objective.
In other words, it's real; independent of us; and exists whether
we like it or not. Therefore, conscience can't invent right and
wrong. Rather, conscience is called to discover the truth of right
and wrong, and then to submit personal judgments to the truth once
it is found. Church teaching on the regulation of births, like all
her moral teachings, is a sure guide for forming our consciences
according to the truth. For we have the certainty of faith, as Vatican
II reminds us, that the teachings of the Church on matters of faith
and morals are "not the mere word of men, but truly the word of
God" (Lumen Gentium n. 12). Too often, we use "conscience" as a
synonym for private preference; a kind of pious alibi for doing
what we want or taking the easy road. We only end up hurting others
2. I still
don't see the big difference between a couple using "artificial"
birth control and a couple using "natural" family planning. Don't
both couples have the same intention, and isn't this what determines
to see the difference when the emphasis is placed on "artificial"
versus "natural" methods. People rightly point out that many things
we use are artificial but not immoral. So it's important to realize
that the Church doesn't oppose artificial birth control because
the Church opposes is any method of birth control which is contraceptive,
whether artificial devices, pills, etc., are used or not. Contraception
is the choice, by any means, to sterilize a given act of intercourse.
In other words, a contracepting couple chooses to engage in intercourse
and, knowing that it may result in a new life, they intentionally
and willfully suppress their fertility. Herein lies a key distinction:
Natural family planning (NFP) is in no way contraceptive. The choice
to abstain from a fertile act of intercourse is completely different
from the willful choice to sterilize a fertile act of intercourse.
NFP simply accepts from God's hand the natural cycle of infertility
that He has built into the nature of woman.
issue of intention: Yes, both couples may have the same end in mind
-- to avoid pregnancy. But the means to achieve their common goal
are not at all alike. Take, for example, two students, each of whom
intends to excel in school. Obviously that's a very good intention.
With the same goal in mind, one studies diligently. The other cheats
on every test. The point is, the end doesn't justify the means --
in getting an education, in regulating births, or in anything else.
3. I'm a
priest. If I preach about what's wrong with contraception, I'll
Let me turn
that around: If priests don't preach the Church's message about
contraception, heaven loses people. Don't be afraid. When Jesus
preached the truth, He lost people. But, little by little, He gained
even more people. Take courage in the Lord.
surprise us that people find this teaching hard to accept. Every
Gospel-based life has things which are hard to accept. Should we
stop teaching the truth because it's difficult? Of course not. We
have the joy and the responsibility before God to preach the truth
lovingly in season and out of season. The Church won't be renewed
without a renewal of family life. And the family can't be renewed
without a return to the truths taught in Humanae Vitae. Ignoring
this issue can't be an option: In the long run, its cost is too
high. Therefore, we should make every effort to better understand
the importance of Church teaching in this regard, and witness to
it boldly and with confidence.
4. In your
pastoral letter, you said that the most intimate, powerful part
of each person is his or her fertility. My husband and I are unable
to have children. What does this mean for us?
bear a great cross because, despite their openness to life, they're
unable to have children. But marital love is always life-giving
when spouses give themselves honestly to each other, even if a child
isn't conceived. Only when husband and wife intentionally withhold
their fertility, or abuse their sexuality in some other way, can
we speak of a "life-less" act of intercourse.
in one flesh remains the most intimate, powerful and life-giving
expression of their love for one another, even when nature, or some
problem of nature, prevents new life from being conceived. Medical
technology can sometimes correct a physical problem, allowing a
child to be conceived by the loving embrace of parents. This is
a proper and wonderful use of technology. However, couples should
remember that, as creatures themselves, they're not the arbiters
of human life. Ultimately, no one is free to manipulate the conception
of a human person. No matter how sincere a couple's intentions,
many of today's new procreative techniques treat human life as a
product which can be manufactured -- and in doing so, they violate
human dignity. Again, the end never justifies the means.
the only way a marriage can be fruitful. If God, in His design,
closes one option for a couple, He will open another. Their love
can find expression in adoption, foster-parenting, or dozens of
forms of apostolic work. This kind of counsel, of course, is much
easier to give than to willingly accept. I would never want to understate
the real pain and loss felt by infertile couples. But I know, both
from faith and from my friendships with married couples over the
years, that if a husband and wife choose to trust God, their love
will always be rewarded with fertility and new life -- if not in
the form of a child, then in the way they impact the world around
5. Why is
the Church so obsessed with sex?
You know the
old saying about the pot calling the kettle black -- well, here's
a great example. Questions like this one may very well be honest,
but they conceal where the real obsessions lie. American society
is drowning in a sea of disordered sexuality. In such circumstances,
it's hardly an "obsession" for the Church to speak clearly and forcefully
about how to swim. It's her responsibility and mission.
our sexuality to be a sign in the world of His own life and love,
and to reveal to us that we can only fulfill ourselves by loving
as He loves. When sexuality becomes distorted, however, it's no
longer able to communicate God's life and love. Empty of true love,
life lacks meaning, and people soon seem disposable. Sex becomes
a pursuit of selfish gratification at the expense of others. Children
are no longer welcomed as the natural fruit of married love, but
are seen as a burden to be avoided. We don't even shrink from killing
(through abortion) thousands of innocent preborn lives a day in
satisfying our convenience and appetites.
It's no exaggeration,
then, to say that disordered sexuality is the beginning of what
Pope John Paul II calls "the culture of death." In fact, we'll never
build a culture of life and love without first restoring the true
meaning of human sexuality. If the Church is so concerned about
sex, it's because she seeks to defend the dignity of the human person,
and to safeguard the true meaning of life and love which sexuality
is meant to reveal.
6. How can
I preach against contraception and praise the virtues of NFP? As
a priest, I'm not married.
truth is the truth, no matter who speaks it. Second, preaching isn't
about the preacher; it's about the message. Third, in his promise
of celibacy, a priest doesn't forget or deny his sexuality. Instead,
he dedicates it to a different -- but equally fertile -- kind of
fruitfulness. In other words, priestly celibacy is an affirmation,
not a rejection; a strength, not a weakness. It's a "yes" to God
which enables us to understand and serve our people better.
marriage, religious life, the single vocation and the priesthood
are all designed to fit together and complement each other in the
life of the Church. Each needs the other. Each, in its own proper
way, fulfills the fundamental human vocation to give ourselves away
in love. I think we priests often underestimate how effective our
pastoral counsel can be on issues like contraception. People want
and need the truth, and over time, the human heart naturally responds
to it. But our people can't respond if they don't hear the message
of Humanae Vitae faithfully and persuasively from their pastors.
That's our job, and we should embrace it joyfully.
information, contact One More Soul (1.800.307.7685) or The Couple
to Couple League (1.800.745.8252). Both organizations carry many
helpful pamphlets, books and other materials for anyone interested
in learning more. Other good resources include the Paul VI Institute
(1.402.390.9168). and the Archdiocese of Denver's Office of Marriage
and Family Life (1.303.715.3259).