Pope John Paul II

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The Seven Day Bible Rosary for Christmas

When St. John Paul II gave the five Luminous mysteries to the Church, he noted that they filled a gap that had previously existed between the end of the Joyful mysteries and the beginning of the Sorrowful mysteries. In other words, what the Lord did in his public ministry was not the subject of rosary meditations.

I am happy to say that my mind traveled the same track as the Pope’s. Back in the mid-Sixties, I had a stronger stomach for reading the Left, and I read the National Catholic Reporter, usually enjoying the “Roving Reporter” column. The writer typically asked a well-known Catholic a question of general interest, and I still remember one of those questions. “Do you pray the rosary?” The only reason I remember the question is the answer. “Oh no. I don’t want to bore God.”

Well, I thought, she’s confusing herself with God but she has a point. It wasn’t the first time I had heard the “boring” complaint, and the Pope also referred to it. So I gradually developed seven sets of mysteries, one for each day of the week, with a verse before each Hail Mary and a short meditation before each decade (95-105 words, very tough for wordy me).

It will fit in a man’s shirt pocket (3½ x 5½ inches) and in a woman’s purse. It’s only $5.00 with a huge discount on multiple copies (3 for $12 and 5 for $15), and I pay the postage. It’s a neat hospitality gift, and its size makes it a great stocking stuffer at this time of the year.

If interested, you can find out more and order it at https://johnkippley.com/the-seven-day-bible-rosary/ .

Regardless of how you and your family pray the rosary, please try to pray it every day and get others to do the same. Our Lady at Fatima told us to pray the rosary daily for world peace, the conversion of Russia, and for the conversion of sinners throughout the world. Russia has undergone tremendous conversion since our Lady asked us to pray for that intention, but it still has a long way to go. And if we are praying for world peace, it seems to me that it might also be good to pray specifically for the conversion of North America, Islam, the Jews, and peace in the Middle East.

Thanks for reading, and may God grant you a blessed Advent and Christmas.

John F. Kippley, December 7, 2014

 

 

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The Synod and the Meaning of the Marriage Act

The recent Vatican conference on the Complementarity of Man and Woman (November 17-19) got high marks from reviewers. Pope Francis invited speakers from a wide spectrum of religious traditions including Catholics and Protestants, Jews and Jains, Buddhists, Hindus, Mormons, Muslims and Sikhs from around the world to discuss marriage consisting of male husband and female wife. It was good to see such a widespread agreement on traditional marriage, but from the reports I read, it seems that the speakers avoided those subjects on which they would differ.

That is, there seems to be wide agreement that marriage is a divine and natural institution between one man and one woman, but nothing was said about the events that have led up to the growing acceptance of “same-sex marriage.” For that we turn to an unusual source, a book review in the Wall Street Journal (weekend edition Oct 11-12, 2014).

In Henry Allen’s review of a new book, the Birth of the Pill by Jonathan Eig, he favorably quotes journalist Margaret Wente as saying, “The pill decoupled sex and marriage, and it also decoupled marriage and procreation. The purpose of marriage was mutual satisfaction, not children. And once that happened, gay marriage probably became inevitable” (my emphasis).

A problem with traditional natural-law theology is that it commonly explains various evils in terms of their natural effects rather than in terms of their violation of the created order. For example, the evil of fornication can be seen in a consequentialist way—it might cause the birth of an out-of-wedlock baby with all the difficulties that entails for both the child and the parents, especially the mother who is typically the permanent caregiver. That explanation is by no means erroneous, but effective contraception makes it seem that fornication no longer has evil consequences. (Of course, it is never 100% effective in real life.) Something more is needed to explain its evil, regardless of the effectiveness or failures of contraceptive devices and drugs.

I suggest a theology that starts with a stated norm. “Sexual intercourse is intended by God to be, at least implicitly, a renewal of the marriage covenant.”

That means several things. First, God has a plan for love, marriage and sexuality. Second, in that plan, sexual union is reserved exclusively for marriage. If you believe that, then it is easy to understand that most sexual sins are evil first because they are not marriage acts and then also because of their evil consequences. Regardless of affection in adultery and fornication, they still contradict the divine plan and are evil. Third, within marriage, the marriage act ought to be a true marriage act, renewing and not contradicting the marriage covenant. Within marriage, a contraceptive sexual act is not a true marriage act; its body language clearly says, “I take you for better but definitely NOT for the imagined worse of possible pregnancy.” That contradicts the “for better and for worse” of the marriage covenant, and such an act is thus dishonest and immoral.

It seems to me that the Pope and bishops simply have to find a way to clearly express the evil of sins against love and marriage. They have to preach and teach meaning, not consequences. The renewal-of-the-marriage-covenant theology offers one way to do this. Many have found that it makes good sense, and some have found to be helpfully persuasive.

Somehow, the Pope and bishops need to make it clear that they believe that God really does have a plan that gives beautiful meaning to married love and sexuality. The marriage act is meant to be a renewal of the marriage covenant. That can help young people tempted to fornication to realize that sex outside of marriage is seriously dishonest, violating the very meaning of sexual union. It can help married couples to realize not only the evil of marital contraception but also that their marriage act ought to be a renewal of the faith and caring love they pledged on their wedding day.

The bottom line is that the sexual act has a God-given built-in marital meaning, and Pope Francis and his fellow bishops need to make this meaning clear and promulgate it enthusiastically to the entire world. They also need to clarify and preach the essential dishonesty of all sexual sins. And along with Blessed Pope Paul VI in Humanae Vitae, they need to encourage the weak and the fallen to make good use of the sacrament of healing and reconciliation given us by the Lord on Resurrection evening.

John F. Kippley, November 29, 2014

 

 

 

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The Synod and the New Evangelization

I think it is certain that the Synod on the Family will address preparation for marriage and will probably do this in the context of Humanae Vitae. What is not at all certain is how they will do this. Considering what came out of the first Synod meeting of October 5-19, it would not be surprising if there will be at least some effort to portray the teaching of Humanae Vitae as requiring heroic virtue of everyone. Along with that there could be considerable emphasis on the dissenting priests and the numbers of couples ignoring the encyclical and practicing various contraceptive behaviors including the use of drugs and devices with abortifacient potential. Such an approach will not be helpful to the teaching Church or to the laity.

In my opinion, the teaching of Humanae Vitae needs to be placed in the context of Christian discipleship and the New Evangelization, and that term needs to be clarified. As I recall, when Pope John Paul II began talking about the New Evangelization, he was emphasizing that what was “new” was that it would be directed to those already wearing the Catholic label and that it would seek to show us Catholics that Jesus himself is the author of the teachings of the Church including its difficult moral teachings.

The New Evangelization addresses a very basic and important question. “Why should I believe what the Catholic Church teaches about love, marriage and sexuality—or, for that matter, about anything?”  Doesn’t every Catholic have to deal with that question? Doesn’t every separated Christian have to deal with that question regarding his own denomination? Can’t the Synod Fathers make an appeal to the gospels, an appeal so basic that it will make sense to all Christians who really believe that Jesus can and does keep his promises? Allow me to offer a brief practical example of how this can be done by simply quoting from page 12 of Natural Family Planning: The Complete Approach.  What follows occurs in Chapter 1, Section 5 titled, “Why NFP only? The moral and religious reasons.”

“Why should I believe what the Catholic Church teaches?

“The fundamental reason for believing what the Catholic Church teaches is that Christ Himself founded the Catholic Church to keep alive his way, his life and his truth. “God developed the Church of the Old Covenant upon Abraham, and through it for 2000 years prepared the way for Christ the God-man. Christ established the Church of the New Covenant upon Peter and promised at the Last Supper that the Holy Spirit would lead the Church for all ages.  Jesus keeps his promises.

“A familiar example of common Christian faith in the guidance of the Holy Spirit is the Nicene Creed professed at Sunday Mass in Catholic Churches and also professed by the Eastern Orthodox Churches and many Protestant communions. This profession of faith did not just happen to drop out of heaven. In the early fourth century of the Christian era there were controversies about the very being of Christ and his relationship with God the Father. The bishops at the Council of Nicea made the profession of faith now called the Nicene Creed, and all who accept it as true do so because they believe that the Holy Spirit guided those bishops as Christ had promised.

“There are many excellent books about the Catholic faith. An easy and very readable one is Rome Sweet Home by Scott and Kimberly Hahn, converts to the Catholic Church. While still Protestants and studying in a Protestant seminary, they accepted Catholic teaching on birth control.”

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That’s a very basic and simple way of explaining the basis for Catholic faith. Any priest in the world can sit down with his engaged couples and review this and explain things more fully. But the bottom line is that we either believe that Jesus can and does keep his promises to send the Holy Spirit, or we don’t. And if we believe that the Holy Spirit enabled the bishops at Nicea to get it right about something so difficult as the very nature of Christ, then it is no great leap of faith to believe that the Holy Spirit has guided the Church during its 2000 year history of condemning contraception and reaffirming such teaching in Casti Connubii, Humanae Vitae, and Familiaris Consortio when the doctrine was being attacked within the Church as well as from the outside.

John F. Kippley, November 15, 2014 also at www.nfpandmore.org where you can find related material including blogs.

Next week: Love, marriage and sexuality in the context of Christian discipleship.

THANKSGIVING SALE: Through November 28.  50% off the following print books: Natural Family Planning: The Complete Approach (both perfect bound and coil versions), The Seven Standards of Ecological Breastfeeding, Breastfeeding and Natural Child Spacing, and Battle-Scarred (John’s memoirs).  The Seven Standards and BF&NCS together make an excellent gift for an expectant mother.  Go to lulu.com for the discounts.