pope paul vi

G Giovanni Battista Montini

September 26, 1897 – August 6, 1978

Pope Paul VI

Young Giovanni Giovanni Battista Enrico

Antonio Maria Montini was born on September 26, 1897 at Concesio (Lombardy)



Giorgio Montini was a lawyer, Journalist, director of the Catholic Action and member of the Italian Parliament.



Giorgio Montini was a lawyer, Journalist, director of the Catholic Action and member of the Italian Parliament.

His mother was Giudetta Alghisi, coming from a family of rural nobility

Education Giovanni was a frail but

intelligent child who received his early education from the Jesuits near his home in Brescia



In 1916, he received a diploma from the state school of Arnaldo da Brescia.




In the same year he entered the seminary





He was ordained priest on 29 May 1920





He was ordained priest on 29 May 1920

He concluded his studies in Milan with a doctorate in Canon Law in 1920

Further Education In 1920 he was sent to

Rome to study at the Gregorian University



In 1922 he transferred to the Accademia dei Nobili Ecclesiastici to study diplomacy



In 1922 he transferred to the Accademia dei Nobili Ecclesiastici to study diplomacy

At the same time he continued his studies in Canon Law at the Pontifical College

Fr. Montini in the Secretariat of State

At the age of twenty-five, Montini entered the Secretariat of State in 1922, where he worked together with, among others, Domenico Tardini and Francis Spellman from the USA.

Fr. Montini in PolandPope Pius XI

appointed Fr. Montini to the Nunciature in the new Polish Republic as an attaché (1923)

Fr. Montini in PolandPope Pius XI

appointed Fr. Montini to the Nunciature in the new Polish Republic as an attaché (1923)

He was recalled to Rome (1924), because of the effect of the severe Polish winters on his health

Return to Rome Upon his return to Rome,

Fr. Montini was assigned to the Secretariat of State



He was to remain at the Secretariat for the next thirty years




In addition to his duties at the Secretariat, he also taught at the Accademia dei Nobili Ecclesiastici





He was named chaplain to the Federation of Italian Catholic University Students (FUCI)

Return to Rome Upon his return to Rome, Fr.

Montini was assigned to the Secretariat of State



He was named chaplain to the Federation of Italian Catholic University Students (FUCI)

Through this chaplaincy, he developed relations with the founders of the post-war Christian Democratic Party

Montini and Pacelli In 1937 Fr. Montini was

named substitute for ordinary affairs under Cardinal Pacelli, the Secretary of State



He accompanied Cardinal Pacelli to Budapest (1938) for the International Eucharistic Congress



He accompanied Cardinal Pacelli to Budapest (1938) for the International Eucharistic Congress

On Pacelli's election as Pius XII in 1939, Montini was reconfirmed in his position under the new secretary of state, Cardinal Luigi Maglione.

Monsignor Montini and World War II

When Cardinal Maglioni died in 1944, Montini continued to discharge his office directly under the pope



During World War II he was responsible for organizing the extensive relief work and the care of political refugees.



During World War II he was responsible for organizing the extensive relief work and the care of political refugees.

At the request of the pope, he created an information office for prisoners of war and refugees


The Vatican information office in the years of its existence from 1939 until 1947 received almost ten million (9.891.497) information requests and produced over eleven million (11.293.511) answers about missing persons


The Vatican information office in the years of its existence from 1939 until 1947 received almost ten million (9.891.497) information requests and produced over eleven million (11.293.511) answers about missing persons

Montini was several times openly attacked by the Benito Mussolini government as a politician, accused of meddling in politics, but each time he was powerfully defended by the Vatican


At the request of the pope, together with Pascalina Lehnert Ferdinando Baldelli and Otto Faller he created the Pontificia Commissione di Assistenza, which aided large number of Romans and refugees from everywhere with shelter, food and other material assistance. In Rome alone this organization distributed almost two million portions of free food in the year 1944


The Vatican and the Papal Residence Castel Gandolfo were opened to refugees. Some 15.000 persons lived in Castel Gandolfo alone, supported by the Pontificia Commissione di Assistenza


The Vatican and the Papal Residence Castel Gandolfo were opened to refugees. Some 15.000 persons lived in Castel Gandolfo alone, supported by the Pontificia Commissione di Assistenza

At the request of Pius XII, Montini was also involved in the re-establishment of Church Asylm, providing protection to hundreds of Allied soldiers, who had escaped from Axis prison camps, Jews, anti-Fascists, Socialists, Communists, and after the liberation of Rome, German soldiers, partisans and other displaced persons

After the WarIn the secret consistory

of 1952 Pope Pius XII announced that he had intended to raise Montini and Domenico Tardini to the Sacred College but that they had both asked to be dispensed from accepting. Instead he conferred on both of them the title of prosecretary of state.

Montini in MilanIn 1953 Montini

was appointed Archbishop of Milan but still without the title of cardinal. He took possession of his new See on January 5, 1955 and soon made himself known as the "archbishop of the workers."

Pastoral AccomplishmentsHe revitalized the

entire diocese, preached the social message of the Gospel, worked to win back the laboring class, promoted Catholic education at every level, and supported the Catholic press.

Cardinal MontiniAt the conclave of

1958 his name was frequently mentioned, and at Pope John XXIII's first consistory in December of that year he was one of 23 prelates raised to the cardinalate with his name leading the list.

Cardinal Montini and Vatican II

Cardinal Montini’s response to the call for a Council was immediate and even before it met he was identified as a strong advocate of the principle of collegiality. He was appointed to the Central Preparatory Commission for Vatican II and also to the Technical-Organizational Commission.

The Second Vatican Council The Second Ecumenical

Council of the Vatican, or Vatican II, was the twenty-first Ecumenical Council of the Catholic Church. It opened under Pope John XXIII on 11 October 1962



The Council codified the teaching of the Popes from the time of the First Vatican Council until the Pontificate of Pope John XXIII



The Council codified the teaching of the Popes from the time of the First Vatican Council until the Pontificate of Pope John XXIII

The Council also built on the teachings of the previous Ecumenical Councils of Trent and Vatican I

Election to the PapacyPope John XXIII

died of stomach cancer on June 3, 1963

Election to the PapacyPope John XXIII

died of stomach cancer on June 3, 1963

The Council was still in session when Pope John died

Election to the PapacyPope John XXIII died

of stomach cancer on June 3, 1963

The Council was still in session when Pope John died

In the Consistory following the burial of “Good Pope John,” Cardinal Montini was elected to the See of Peter (June 21, 1963)

Pope Paul VI Pope Paul VI was

crowned on June 30, 1963



The three-tiered Papal tiara was a gift from the people of Milan



The three-tiered Papal tiara was a gift from the people of Milan

The tiara was later donated by Pope Paul to the poor of the world and is now on display at the National Shrine of the Immaculate Conception in Washington

The Council ContinuesIn his first message

to the world, Pope Paul committed himself to a continuation of the work begun by John XXIII.

The Council ContinuesIn his first message

to the world, Pope Paul committed himself to a continuation of the work begun by John XXIII.

The pope re-opened the Council 29 September 1963 giving it four priorities:

The Council ContinuesA better

understanding of the Catholic Church



Church reforms



Church reformsAdvancing the

unity of Christianity



Church reformsAdvancing the

unity of ChristianityDialogue with the

world

Council Documents: The Four Constitutions

Dei Verbum: DOGMATIC CONSTITUTION ON DIVINE REVELATIONSOLEMNLY PROMULGATEDBY HIS HOLINESSPOPE PAUL VION NOVEMBER 18, 1965

This Constitution is concerned with Revelation and it’s transmission through Scripture and Tradition


Lumen Gentium: DOGMATIC CONSTITUTION ON THE CHURCH SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VION NOVEMBER 21, 1964

This Constitution presents the theology of the Mystery of the Church and the People of God


Lumen Gentium: DOGMATIC CONSTITUTION ON THE CHURCH SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VION NOVEMBER 21, 1964

This Constitution presents the theology of the Mystery of the Church and the People of God

It affirms the hierarchical nature of the Church as it confirms and codifies the teaching of the Popes from Pius IX to Pius XII


SACROSANCTUM CONCILIUM: CONSTITUTION ON THE SACRED LITURGY SOLEMNLY PROMULGATED BY HIS HOLINESSPOPE PAUL VI ON DECEMBER 4, 1963

Confirms the eschatalogical nature of the Sacred Liturgy as the “source and summit” of the Christian life



Confirms the eschatalogical nature of the Sacred Liturgy as the “source and summit” of the Christian life

Recommends that the faithful be instructed in the meaning of the Liturgy



Confirms and repeats the teaching of the Council of Trent concerning the true presence of Christ in the Sacred Species



Confirms and repeats the teaching of the Council of Trent concerning the true presence of Christ in the Sacred Species

Addresses the reform of the Roman Rite, the Divine Office, popular piety and sacred art and furnishings


GAUDIUM ET SPES: PASTORAL CONSTITUTIONON THE CHURCH IN THE MODERN WORLDPROMULGATED BYHIS HOLINESS, POPE PAUL VION DECEMBER 7, 1965

Addresses the state of humanity in the modern world




Recognizes that the calling of humanity is to holiness in Christ




Recognizes that the calling of humanity is to holiness in Christ

Affirms the dignity of the human person and the community of all humanity



Speaks of the activity of humanity on the world




Reaffirms the role of the Church in the modern world




Reaffirms the role of the Church in the modern world

Affirms the fostering of the nobility of marriage and the family



Reaffirms the teaching of the Church concerning the Christological core of culture in the world



Reaffirms the teaching of the Church concerning the Christological core of culture in the world

Addresses the advancement of art, the sciences and economic development

Council Documents:Declarations

DECLARATION ON CHRISTIAN EDUCATIONGRAVISSIMUM EDUCATIONIS PROCLAIMED BYHIS HOLINESSPOPE PAUL VION OCTOBER 28, 1965

Discusses the universal right to education

Confirms the teaching of Pope Benedict XV, Pope Pius XI, Pope Pius XII and Pope John XXIII concerning the right of Catholics to a Catholic education

Confirms the truth that parents are the first teachers of their children

Recounts the rights of a Christian education at all levels


DECLARATION ON THE RELATION OF THE CHURCH TO NON-CHRISTIAN RELIGIONSNOSTRA AETATEPROCLAIMED BY HIS HOLINESSPOPE PAUL VION OCTOBER 28, 1965

Recognizes the Natural Revelation of God in non-Christian religions while calling upon the Church to witness to the Truth of Jesus Christ

Calls for respect in relation to the Muslim religion in terms of their worship of the One God which, while imperfect, may lead them to the fullness of revelation in Christ Jesus

Calls for respect for the Jewish religion, including the spiritual ties which bind the Church of the New Covenant to the stock of Abraham

Condemns all prejudice and calls upon the Church to hold up the Cross of Christ as the symbol of the Father’s love and the redemption meant for all of humanity


DECLARATION ON RELIGIOUS FREEDOM DIGNITATIS HUMANAE ON THE RIGHT OF THE PERSON AND OF COMMUNITIES TO SOCIAL AND CIVIL FREEDOM IN MATTERS RELIGIOUS PROMULGATED BY HIS HOLINESSPOPE PAUL VI ON DECEMBER 7, 1965

God has created all of humanity in His own image and therefore every human being possesses the dignity of being

Along with the dignity of the human person, the right of following their own conscience is paramount

Religious communities have the right to pursue God according to their own consciences

The family has an inherent right to adhere to their religious profession

Religious freedom should be guaranteed by governments since a person must be free in order to exercise their conscience

Council Documents: Decrees

DECREE AD GENTES ON THE MISSION ACTIVITY OF THE CHURCH

DECREE ON THE MINISTRY AND LIFE OF PRIESTS PRESBYTERORUM ORDINIS PROMULGATED BY HIS HOLINESS, POPE PAUL VI ON DECEMBER 7, 1965

DECREE ON THE APOSTOLATE OF THE LAITY APOSTOLICAM ACTUOSITATEM SOLEMNLY PROMULGATED BY HIS HOLINESS,POPE PAUL VI ON NOVEMBER 18, 1965

DECREE ON PRIESTLY TRAININGOPTATAM TOTIUS PROCLAIMED BY HIS HOLINESS POPE PAUL VI ON OCTOBER 28, 1965


DECREE ON THE ADAPTATION AND RENEWAL OF RELIGIOUS LIFE PERFECTAE CARITATIS PROCLAIMED BY HIS HOLINESS POPE PAUL VI ON OCTOBER 28, 1965

DECREE CONCERNING THE PASTORAL OFFICE OF BISHOPSIN THE CHURCH CHRISTUS DOMINUS PROCLAIMED BY HIS HOLINESS, POPE PAUL VI ON OCTOBER 28, 1965

DECREE ON ECUMENISMUNITATIS REDINTEGRATIO


DECREE ON THE CATHOLIC CHURCHES OF THE EASTERN RITEORIENTALIUM ECCLESIARUMSOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VION NOVEMBER 21, 1964

DECREE ON THE MEDIA OF SOCIAL COMMUNICATIONSINTER MIRIFICASOLEMNLY PROMULGATED BYHIS HOLINESS POPE PAUL VION DECEMBER 4, 1963

Papal and Episcopal Conflict Throughout his pontificate

the tension between papal primacy and the collegiality of the episcopacy was a source of conflict.

Papal and Episcopal Conflict Throughout his pontificate

the tension between papal primacy and the collegiality of the episcopacy was a source of conflict.

On September 14, 1965 he announced the establishment of the Synod of Bishops called for by the Council Fathers, but some issues that seemed suitable for discussion by the synod were reserved to himself.

Papal and Episcopal Conflict Throughout his pontificate the

tension between papal primacy and the collegiality of the episcopacy was a source of conflict.

On September 14, 1965 he announced the establishment of the Synod of Bishops called for by the Council fathers, but some issues that seemed suitable for discussion by the synod were reserved to himself.

As the Council discussed the role of bishops and the papacy, Paul VI issued an explanatory note confirming the primacy of the papacy, a step which was viewed by some as meddling in the affairs of the Council

Papal and Episcopal Conflict Some issues that seemed

suitable for discussion by the synod were reserved to Pope Paul himself



Celibacy was removed from the debate of the fourth session of the Council




Celibacy was addressed by Pope Paul VI in the Encyclical Letter SACERDOTALIS CAELIBATUS on the Celibacy of the Priest, promulgated on June 24, 1967





The subject of the regulation of birth was also reserved to the Holy Father

Papal and Episcopal Conflict Some issues that seemed suitable

for discussion by the synod were reserved to Pope Paul himself



The subject of the regulation of birth was also reserved to the Holy Father

This subject was addressed by Pope Paul VI in the Encyclical HUMANAE VITAE, on the Regulation of Birth

Mater Ecclesia On November 21, 1964, during the

celebration of Mass at the conclusion of the third session of the Second Vatican Council, Pope Paul VI (d. 1978) stated, "For the glory of the Blessed Virgin and our own consolation, we proclaim the Most Blessed Virgin Mary Mother of the Church, of the whole people of God, faithful and pastors, and we call her most loving Mother." The Holy Father expressed the hope that this title of Mary, Mother of the church would "lead Christians to honor Mary even more and to call upon her with still greater confidence." He decreed that "from now onward the whole Christian people should give even greater honor to the Mother of God under this most loving title.“

Rev. Matthew R. Mauriello

Pontificate in a Time of Turmoil

The entire reign of Pope Paul VI encompassed a time of social change and revolution from the mid-1960’s to the late 1970’s



The post World War II peace had created a world-wide generation of young people which benefitted from advances in technology and the post-war economic boom




This generation revolted against the expectations of their parents, of their society and of their churches




This generation revolted against the expectations of their parents, of their society and of their churches

The spirit of revolt made itself felt in every aspect of life at the time, from college campuses to seminaries, from the corporate boardrooms to the streets


Pope Paul steered the Church according to Scripture and Tradition as have all the other Pontiffs of history



He did, however, seek to engage the modern world in such a way that the Gospel message of salvation in Christ would be proclaimed in a world that was becoming increasingly hostile




His refusal to compromise the teaching and practice of the Church, made sacred over centuries of practice and belief, caused him immense suffering




His refusal to compromise the teaching and practice of the Church, made sacred over centuries of practice and belief, caused him immense suffering

The expectations of those who turned more and more away from God and toward secular pursuits caused dissent even within the Church itself

Encyclicals of Pope Paul VI ECCLESIAM SUAM : ON

THE CHURCH, AUGUST 6, 1964



“The aim of this encyclical will be to demonstrate with increasing clarity how vital it is for the world, and how greatly desired by the Catholic Church, that the two should meet together, and get to know and love one another.”



THREE PRINCIPAL POLICIES OF THE PONTIFICATE




First We are convinced that the Church must look with penetrating eyes within itself, ponder the mystery of its own being, and draw enlightenment and inspiration from a deeper scrutiny of the doctrine of its own origin, nature, mission, and destiny. The doctrine is already known; it has been developed and popularized in the course of this century.




[Self awareness leads to]…the Church's heroic and impatient struggle for renewal: the struggle to correct those flaws introduced by its members which its own self-examination, mirroring its exemplar, Christ, points out to it and condemns.




And this brings us, Venerable Brethren, to the second policy We have in mind at this time: to bring the members of the Church to a clearer realization of their duty to correct their faults, strive for perfection, and make a wise choice of the means necessary for achieving the renewal We spoke of.




These two policies of Ours…lead naturally to a third policy, which has to do with the relations which the Church must establish with the surrounding world in which it lives and works.




One part of this world, as everyone knows, has in recent years detached itself and broken away from the Christian foundations of its culture, although formerly it had been so imbued with Christianity and had drawn from it such strength and vigor that the people of these nations in many cases owe to Christianity all that is best in their own tradition-a fact that is not always fully appreciated.




Another and larger part of the world covers the vast territories of the so-called emerging nations. Taken as a whole, it is a world which offers to the Church not one but a hundred forms of possible contacts, some of which are open and easy, others difficult and problematic, and many, unfortunately, wholly unfavorable to friendly dialogue.



It should be noted that within the body of this Encyclical, Pope Paul refers to the following authoritative teaching of the Magisterium:




The Council Of Trent




The Council Of Trent The First Vatican

Ecumenical Council





Ecumenical Council Pope Leo XIII’s Encyclical

Satis Cognitum (1896)





Ecumenical Council Pope Leo XIII’s Encyclical

Satis Cognitum (1896) Pope Pius XII’s Encyclical

Mystici Corporis (1943)



Obviously, there can be no question of reforming the essential nature of the Church or its basic and necessary structure. To use the word reform in that context would be to misuse it completely.



We must love and serve the Church as it is, wisely seeking to understand its history and to discover with humility the will of God who guides and assists it, even when He permits human weakness to eclipse the splendor of its countenance and the holiness of its activity. It is precisely this holiness and splendor which we are endeavoring to discover and promote.

Encyclicals of Pope Paul VI MENSE MAIO: ON

PRAYERS DURING MAY FOR THE PRESERVATION OF PEACE APRIL 29, 1965

Encyclicals of Pope Paul VI MENSE MAIO: ON PRAYERS

DURING MAY FOR THE PRESERVATION OF PEACE APRIL 29, 1965

“…this is the month during which Christians, in their churches and their homes, offer the Virgin Mother more fervent and loving acts of homage and veneration; and it is the month in which a greater abundance of God's merciful gifts comes down to us from our Mother's throne.”



The First Intention:



The First Intention:The Needs of the

Second Vatican Council then in session





The Second Intention:





The Second Intention:

Peace in the world is in jeopardy

Encyclicals of Pope Paul VI MYSTERIUM FIDEI: ON

THE HOLY EUCHARIST, SEPTEMBER 3, 1965

The Mystery of Faith, that is, the ineffable gift of the Eucharist that the Catholic Church received from Christ, her Spouse, as a pledge of His immense love, is something that she has always devoutly guarded as her most precious treasure, and during the Second Vatican Council she professed her faith and veneration in a new and solemn declaration

Encyclicals of Pope Paul VI MYSTERIUM FIDEI: ON THE HOLY

EUCHARIST, SEPTEMBER 3, 1965 "At the Last Supper, on the night

when He was betrayed, our Savior instituted the Eucharistic Sacrifice of His Body and Blood. He did this in order to perpetuate the Sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved Spouse, the Church, a memorial of His Death and Resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us.''

Encyclicals of Pope Paul VI MYSTERIUM FIDEI: ON THE

HOLY EUCHARIST, SEPTEMBER 3, 1965

These words highlight both the sacrifice, which pertains to the essence of the Mass that is celebrated daily, and the sacrament in which those who participate in it through holy Communion eat the flesh of Christ and drink the blood of Christ, and thus receive grace, which is the beginning of eternal life, and the "medicine of immortality" according to Our Lord's words: "The man who eats my flesh and drinks my blood enjoys eternal life, and I will raise him up on the last day." (Jn. 6:55)



Restoration of Liturgy Linked to Eucharistic Devotion



Restoration of Liturgy Linked to Eucharistic Devotion

We earnestly hope that the restoration of the sacred liturgy will produce abundant fruits in the form of Eucharistic devotion



REASONS FOR PASTORAL CONCERN AND ANXIETY




False and Disturbing Opinions




False and Disturbing Opinions We can see that some of those

who are dealing with this Most Holy Mystery in speech and writing are disseminating opinions on Masses celebrated in private or on the dogma of transubstantiation that are disturbing the minds of the faithful and causing them no small measure of confusion about matters of faith,




False and Disturbing Opinions just as if it were all right for

someone to take doctrine that has already been defined by the Church and consign it to oblivion or else interpret it in such a way as to weaken the genuine meaning of the words or the recognized force of the concepts involved.



THE EUCHARIST IS A MYSTERY OF FAITH




We want to recall something that you know very well but that is absolutely necessary if the virus of every kind of rationalism is to be repelled; it is something that many illustrious martyrs have witnessed to with their blood, something that celebrated fathers and Doctors of the Church have constantly professed and taught.




We mean the fact that the Eucharist is a very great mystery—in fact, properly speaking and in the words of the Sacred Liturgy, the mystery of faith. "It contains within it," as Leo XIII, Our predecessor of happy memory, very wisely remarked, "all supernatural realities in a remarkable richness and variety of miracles."




…we must approach this mystery in particular with humility and reverence, not relying on human reasoning, which ought to hold its peace, but rather adhering firmly to divine Revelation.



PROPER WORDING OF GREAT IMPORTANCE




Once the integrity of the faith has been safeguarded, then it is time to guard the proper way of expressing it, lest our careless use of words give rise, God forbid, to false opinions regarding faith in the most sublime things.




…the rule of language which the Church has established through the long labor of centuries, with the help of the Holy Spirit, and which she has confirmed with the authority of the Councils, and which has more than once been the watchword and banner of orthodox faith, is to be religiously preserved, and no one may presume to change it at his own pleasure or under the pretext of new knowledge.



Re-enactment at heart of doctrine



Re-enactment at heart of doctrine

…by means of the Mystery of the Eucharist, the Sacrifice of the Cross which was once carried out on Calvary is re-enacted in wonderful fashion and is constantly recalled, and its salvific power is applied to the forgiving of the sins we commit each day."

Cf. Council of Trent, Teaching on the Holy Sacrifice of the Mass, c. I.



CHRIST SACRAMENTALLY PRESENT IN THE SACRIFICE OF THE MASS




The Lord is immolated in an unbloody way in the Sacrifice of the Mass and He re-presents the sacrifice of the Cross and applies its salvific power at the moment when he becomes sacramentally present— through the words of consecration—as the spiritual food of the faithful, under the appearances of bread and wine.

Encyclicals of Pope Paul VI MYSTERIUM FIDEI: ON THE HOLY

EUCHARIST, SEPTEMBER 3, 1965 CHRIST SACRAMENTALLY PRESENT IN

THE SACRIFICE OF THE MASS To avoid any misunderstanding of this

type of presence, which goes beyond the laws of nature and constitutes the greatest miracle of its kind, (50) we have to listen with docility to the voice of the teaching and praying Church. Her voice, which constantly echoes the voice of Christ, assures us that the way in which Christ becomes present in this Sacrament is through the conversion of the whole substance of the bread into His body and of the whole substance of the wine into His blood, a unique and truly wonderful conversion that the Catholic Church fittingly and properly calls transubstantiation.




And so We beseech you, Venerable Brothers, to take this faith, which means nothing less than maintaining complete fidelity to the words of Christ and the Apostles, and preserve it in its purity and integrity among the people entrusted to your care and vigilance, with all false and pernicious opinions being completely rejected; and We beseech you to foster devotion to the Eucharist, which should be the focal point and goal of all other forms of devotion.



Dignity Bestowed by Eucharist No one can fail to see that the

divine Eucharist bestows an incomparable dignity upon the Christian people. For it is not just while the Sacrifice is being offered and the Sacrament is being confected, but also after the Sacrifice has been offered and the Sacrament confected—while the Eucharist is reserved in churches or oratories—that Christ is truly Emmanuel, which means "God with us." For He is in the midst of us day and night; He dwells in us with the fullness of grace and of truth.

Encyclicals of Pope Paul VI CHRISTI MATRI ON

PRAYERS FOR PEACE DURING OCTOBER, issued SEPTEMBER 15, 1966



It is a solemn custom of the faithful during the month of October to weave the prayers of the Rosary into mystical garlands for the Mother of Christ. Following in the footsteps of Our predecessors, We heartily approve this, and We call upon all the sons of the church to offer special devotions to the Most Blessed Virgin this year.

Encyclicals of Pope Paul VI CHRISTI MATRI ON PRAYERS FOR

PEACE DURING OCTOBER, issued SEPTEMBER 15, 1966

… the danger of a more serious and extensive calamity hangs over the human family and has increased, especially in parts of eastern Asia where a bloody and hard-fought war is raging. So We feel most urgently that We must once again do what We can to safeguard peace. We are also disturbed by what We know to be going on in other areas, such as the growing nuclear armaments race, the senseless nationalism, the racism, the obsession for revolution, the separations imposed upon citizens, the nefarious plots, the slaughter of innocent people. All of these can furnish material for the greatest calamity.



Indeed, from the very beginning of Our apostolic ministry, We have omitted no effort to further the cause of peace in the world through prayers, entreaties and exhortations. As you well remember, last year We flew to North America to speak about the most desirable blessing of peace at the General Assembly of the United Nations



Nothing seems more appropriate and valuable to Us than to have the prayers of the whole Christian family rise to the Mother of God, who is invoked as the Queen of Peace, begging her to pour forth abundant gifts of her maternal goodness in midst of so many great trials and hardships.

Encyclicals of Pope Paul VI CHRISTI MATRI ON PRAYERS FOR

PEACE DURING OCTOBER, issued SEPTEMBER 15, 1966

If evils increase, the devotion of the People of God should also increase. And so, venerable brothers, We want you to take the lead in urging and encouraging people to pray ardently to our most merciful mother Mary by saying the Rosary during the month of October, as We have already indicated. This prayer is well-suited to the devotion of the People of God, most pleasing to the Mother of God and most effective in gaining heaven's blessings. The Second Vatican Council recommended use of the Rosary to all the children of the Church,

Encyclicals of Pope Paul VI CHRISTI MATRI ON PRAYERS

FOR PEACE DURING OCTOBER, issued SEPTEMBER 15, 1966

Look down with maternal clemency, Most Blessed Virgin, upon all your children. Consider the anxiety of bishops who fear that their flocks will be tormented by a terrible storm of evils. Heed the anguish of so many people, fathers and mothers of families who are uncertain about their future and beset by hardships and cares. Soothe the minds of those at war and inspire them with "thoughts of peace." Through your intercession, may God, the avenger of injuries, turn to mercy. May He give back to nations the tranquility they seek and bring them to a lasting age of genuine prosperity.

Encyclicals of Pope Paul VI POPULORUM PROGRESSIO

ON THE DEVELOPMENT OF PEOPLES MARCH 26, 1967

The progressive development of peoples is an object of deep interest and concern to the Church. This is particularly true in the case of those peoples who are trying to escape the ravages of hunger, poverty, endemic disease and ignorance; of those who are seeking a larger share in the benefits of civilization and a more active improvement of their human qualities; of those who are consciously striving for fuller growth.



Our recent predecessors did not fail to do their duty in this area. Their noteworthy messages shed the light of the Gospel on contemporary social questions. There was Leo XIII's encyclical Rerum Novarum, Pius XI's encyclical Quadragesimo Anno, Pius XII's radio message to the world, and John XXIII's two encyclicals, Mater et Magistra and Pacem in Terris.



Today it is most important for people to understand and appreciate that the social question ties all men together, in every part of the world.



Today it is most important for people to understand and appreciate that the social question ties all men together, in every part of the world.

The hungry nations of the world cry out to the peoples blessed with abundance. And the Church, cut to the quick by this cry, asks each and every man to hear his brother's plea and answer it lovingly.



MAN 'S COMPLETE DEVELOPMENT




Today we see men trying to secure a sure food supply, cures for diseases, and steady employment.





We see them trying to eliminate every ill, to remove every obstacle which offends man's dignity.





We see them trying to eliminate every ill, to remove every obstacle which offends man's dignity.

They are continually striving to exercise greater personal responsibility; to do more, learn more, and have more so that they might increase their personal worth.




And yet, at the same time, a large number of them live amid conditions which frustrate these legitimate desires.




And yet, at the same time, a large number of them live amid conditions which frustrate these legitimate desires.

…political freedom is not enough. They must also acquire the social and economic structures and processes that accord with man's nature and activity, if their citizens are to achieve personal growth and if their country is to take its rightful place in the international community.




…social unrest has gradually spread throughout the world. The acute restlessness engulfing the poorer classes in countries that are now being industrialized has spread to other regions where agriculture is the mainstay of the economy. The farmer is painfully aware of his "wretched lot." (9)




True to the teaching and example of her divine Founder, who cited the preaching of the Gospel to the poor as a sign of His mission, the Church has never failed to foster the human progress of the nations to which she brings faith in Christ. Besides erecting sacred edifices, her missionaries have also promoted construction of hospitals, sanitariums, schools and universities.




By teaching the native population how to take full advantage of natural resources, the missionaries often protected them from the greed of foreigners.




The Church, which has long experience in human affairs and has no desire to be involved in the political activities of any nation, "seeks but one goal: to carry forward the work of Christ under the lead of the befriending Spirit. And Christ entered this world to give witness to the truth; to save, not to judge; to serve, not to be served.''




Founded to build the kingdom of heaven on earth rather than to acquire temporal power, the Church openly avows that the two powers—Church and State—are distinct from one another; that each is supreme in its own sphere of competency. But since the Church does dwell among men, she has the duty "of scrutinizing the signs of the times and of interpreting them in the light of the Gospel."




Sharing the noblest aspirations of men and suffering when she sees these aspirations not satisfied, she wishes to help them attain their full realization. So she offers man her distinctive contribution: a global perspective on man and human realities.



Among the Attributes to be remembered are




Personal Responsibility




Personal Responsibility Man's Supernatural Destiny




Personal Responsibility Man's Supernatural Destiny Ties Across the Human

Community



Man's personal and collective fulfillment could be jeopardized if the proper scale of values were not maintained. The pursuit of life's necessities is quite legitimate; hence we are duty-bound to do the work which enables us to obtain them: "If anyone is unwilling to work, do not let him eat.''



If development calls for an ever-growing number of technical experts, even more necessary still is the deep thought and reflection of wise men in search of a new humanism, one which will enable our contemporaries to enjoy the higher values of love and friendship, of prayer and contemplation, and thus find themselves. This is what will guarantee man's authentic development—his transition from less than human conditions to truly human ones.



What are truly human conditions? The rise from poverty to the acquisition of life's necessities; the elimination of social ills; broadening the horizons of knowledge; acquiring refinement and culture. From there one can go on to acquire a growing awareness of other people's dignity, a taste for the spirit of poverty, an active interest in the common good, and a desire for peace.



God gave man intelligence, sensitivity and the power of thought—tools with which to finish and perfect the work He began. Every worker is, to some extent, a creator—be he artist, craftsman, executive, laborer or farmer. .



God gave man intelligence, sensitivity and the power of thought—tools with which to finish and perfect the work He began. Every worker is, to some extent, a creator—be he artist, craftsman, executive, laborer or farmer. . .

Considered from a Christian point of view, work has an even loftier connotation. It is directed to the establishment of a supernatural order here on earth, a task that will not be completed until we all unite to form that perfect manhood of which St. Paul speaks, "the mature measure of the fullness of Christ."



THE COMMON DEVELOPMENT OF MANKIND

Development of the individual necessarily entails a joint effort for the development of the human race as a whole. At Bombay We said: "Man must meet man, nation must meet nation, as brothers and sisters, as children of God. In this mutual understanding and friendship, in this sacred communion, we must also begin to work together to build the common future of the human race."

Encyclicals of Pope Paul VI SACERDOTALIS CAELIBATUS

ON THE CELIBACY OF THE PRIEST JUNE 24, 1967

Priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time when the outlook of men and the state of the world have undergone such profound changes.



Priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time when the outlook of men and the state of the world have undergone such profound changes.

Amid the modern stirrings of opinion, a tendency has also been manifested, and even a desire expressed, to ask the Church to re-examine this characteristic institution. It is said that in the world of our time the observance of celibacy has come to be difficult or even impossible.



…if the golden law of sacred celibacy is to remain, what reasons are there to show that it is holy and fitting? What means are to be taken to observe it, and how can it be changed from a burden to a help for the priestly life?




Pope Paul enumerates the objections to priestly celibacy at the beginning of the Encyclical




Pope Paul enumerates the objections to priestly celibacy at the beginning of the Encyclical

These are the same arguments we hear today, but they do not take into account the testimony of holy lives, lived in a celibate manner, of clergy, religious and laity, for the good of the Kingdom of Heaven



We consider that the present law of celibacy should today continue to be linked to the ecclesiastical ministry. This law should support the minister in his exclusive, definitive and total choice of the unique and supreme love of Christ; it should uphold him in the entire dedication of himself to the public worship of God and to the service of the Church; it should distinguish his state of life both among the faithful and in the world at large.



The Christian priesthood, being of a new order, can be understood only in the light of the newness of Christ, the Supreme Pontiff and eternal Priest, who instituted the priesthood of the ministry as a real participation in His own unique priesthood. The minister of Christ and dispenser of the mysteries of God, therefore, looks up to Him directly as his model and supreme ideal.



The Lord Jesus, the only Son of God, was sent by the Father into the world and He became man, in order that humanity which was subject to sin and death might be reborn, and through this new birth might enter the kingdom of heaven. Being entirely consecrated to the will of the Father, Jesus brought forth this new creation by means of His Paschal mystery; thus, He introduced into time and into the world a new form of life which is sublime and divine and which radically transforms the human condition.



Christ, the only Son of the Father, by the power of the Incarnation itself was made Mediator between heaven and earth, between the Father and the human race. Wholly in accord with this mission, Christ remained throughout His whole life in the state of celibacy, which signified His total dedication to the service of God and men. This deep concern between celibacy and the priesthood of Christ is reflected in those whose fortune it is to share in the dignity and mission of the Mediator and eternal Priest; this sharing will be more perfect the freer the sacred minister is from the bonds of flesh and blood.



Jesus, who selected the first ministers of salvation, wished them to be introduced to the understanding of the "mysteries of the kingdom of heaven,"



Jesus, who selected the first ministers of salvation, wished them to be introduced to the understanding of the "mysteries of the kingdom of heaven,“

…in words filled with mystery and hope, He also commended an even more perfect consecration to the kingdom of heaven by means of celibacy, as a special gift. (Mt. 19:11) The motive of this response to the divine call is the kingdom of heaven; similarly, this very kingdom, the Gospel and the name of Christ motivate those called by Jesus to undertake the work of the apostolate, freely accepting its burdens, that they may participate the more closely in His lot.



…this is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the kingdom; it is a particular manifestation of grace, which springs from the Paschal mystery of the Savior. This is what makes the choice of celibacy desirable and worthwhile to those called by our Lord Jesus. Thus they intend not only to participate in His priestly office, but also to share with Him His very condition of living.



The response to the divine call is an answer of love to the love which Christ has shown us so sublimely. This response is included in the mystery of that special love for souls who have accepted His most urgent appeals. With a divine force, grace increases the longings of love. And love, when it is genuine, is all-embracing, stable and lasting, an irresistible spur to all forms of heroism. And so the free choice of sacred celibacy has always been considered by the Church "as a symbol of, and stimulus to, charity": it signifies a love without reservations; it stimulates to a charity which is open to all.



"Laid hold of by Christ“ unto the complete abandonment of one's entire self to Him, the priest takes on a closer likeness to Christ, even in the love with which the eternal Priest has loved the Church His Body and offered Himself entirely for her sake, in order to make her a glorious, holy and immaculate Spouse.



"Laid hold of by Christ“ unto the complete abandonment of one's entire self to Him, the priest takes on a closer likeness to Christ, even in the love with which the eternal Priest has loved the Church His Body and offered Himself entirely for her sake, in order to make her a glorious, holy and immaculate Spouse.

The consecrated celibacy of the sacred ministers actually manifests the virginal love of Christ for the Church, and the virginal and supernatural fecundity of this marriage, by which the children of God are born, "not of blood, nor of the will of the flesh.“



The consecration to Christ under an additional and lofty title like celibacy evidently gives to the priest, even in the practical field, the maximum efficiency and the best disposition of mind, mentally and emotionally, for the continuous exercise of a perfect charity. This charity will permit him to spend himself wholly for the welfare of all, in a fuller and more concrete way. It also obviously guarantees him a greater freedom and flexibility in the pastoral ministry, in his active and living presence in the world, to which Christ has sent him so that he may pay fully to all the children of God the debt due to them..



Our Lord and Master has said that "in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.“ In the world of man, so deeply involved in earthly concerns and too often enslaved by the desires of the flesh, the precious and almost divine gift of perfect continence for the kingdom of heaven stands out precisely as "a special token of the rewards of heaven"; it proclaims the presence on earth of the final stages of salvation with the arrival of a new world, and in a way it anticipates the fulfillment of the kingdom as it sets forth its supreme values which will one day shine forth in all the children of God.



Considering what contemporary scholarly investigation has ascertained, it is not right to continue repeating that celibacy is against nature because it runs counter to lawful physical, psychic and affective needs, or to claim that a completely mature human personality demands fulfillment of these needs. Man, created to God's image and likeness, is not just flesh and blood; the sexual instinct is not all that he has; man has also, and pre-eminently, understanding, choice, freedom, and thanks to these powers he is, and must remain, the chief work of creation; they give him mastery over his physical, mental and emotional appetites.



At times loneliness will weigh heavily on the priest, but he will not for that reason regret having generously chosen it. Christ, too, in the most tragic hours of His life was alone—abandoned by the very ones whom He had chosen as witnesses to, and companions of, His life, and whom He had loved "to the end“ —but He stated, "I am not alone, for the Father is with me.“ He who has chosen to belong completely to Christ will find, above all, in intimacy with Him and in His grace, the power of spirit necessary to banish sadness and regret and to triumph over discouragement. He will not be lacking the protection of the Virgin Mother of Jesus nor the motherly solicitude of the Church, to whom he has given himself in service.



Our reflection on the beauty, importance and intimate fittingness of holy virginity for the ministers of Christ and His Church makes it incumbent on those who hold the office of teacher and pastor of that Church to take steps to assure and promote its positive observance, from the first moment of preparation to receive such a precious gift. In fact, the difficulties and problems which make the observance of chastity very painful or quite impossible for some, spring, not infrequently, from a type of priestly formation which, given the great changes of these last years, is no longer completely adequate for the formation of a personality worthy of a "man of God.“



Young candidates for the priesthood should be convinced that they cannot follow their difficult way without a special type of asceticism proper to themselves and more demanding than that which is required of the other faithful. It will be a demanding asceticism but not a suffocating one which consists in the deliberate and assiduous practice of those virtues which make a man a priest: self-denial in the highest degree—an essential condition if one would follow Christ;



humility and obedience as expressions of internal truth and of an ordered liberty; prudence, justice, courage and temperance—virtues without which it is impossible for true and profound religious life to exist; a sense of responsibility, fidelity and loyalty in the acceptance of one's obligations; a balance between contemplation and action; detachment and a spirit of poverty, which will give tone and vigor to evangelical freedom; chastity, the result of a persevering struggle, harmonized with all the other natural and supernatural virtues; a serene and secure contact with the world to whose service the young man will dedicate himself for Christ and for His kingdom.



Priestly virtue is a treasure that belongs to the whole Church. It is an enrichment and a splendor above the ordinary, which redounds to the building up and the profit of the entire People of God. We wish therefore to address to all the faithful, Our children in Christ, an affectionate and urgent exhortation. We wish that they too feel responsible for the virtue of those brothers of theirs who have undertaken the mission of serving them in the priesthood for the salvation of their souls.



They should pray and work for priestly vocations; they should help priests wholeheartedly, with filial love and ready collaboration; they should have the firm intention of offering them the consolation of a joyous response to their pastoral labors. They should encourage these, their fathers in Christ, to overcome the difficulties of every sort which they encounter as they fulfill their duties, with entire faithfulness, to the edification of all. In a spirit of faith and Christian love, they should foster a deep respect and a delicate reserve in their dealings with priests, on account of their condition as men entirely consecrated to Christ and to the Church.



The integrity of his vocation, one that plunges him into the mystery of Christ and the Church, can suffer harm from various circumstances and from contamination by a destructive worldliness. In this way the whole People of God will honor Christ our Lord in those who represent Him and of whom He has said: "He who receives you receives me, and he who receives me receives him who sent me,“ promising an assured reward to anyone who in any way shows charity toward those whom He has sent.



The Church proclaims her hope in Christ; she is conscious of the critical shortage of priests when compared with the spiritual necessities of the world's population; but she is confident in her expectation which is founded on the infinite and mysterious power of grace, that the high spiritual quality of her ministers will bring about an increase also in their numbers, for everything is possible to God.

Encyclicals of Pope Paul VI ENCYCLICAL LETTER

HUMANAE VITAE: ON THE REGULATION OF BIRTH, July 25, 1968



This was THE most controversial encyclical published by Pope Paul VI



This was THE most controversial encyclical published by Pope Paul VI

It was also the most prophetic encyclical he ever wrote



The transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. It has always been a source of great joy to them, even though it sometimes entails many difficulties and hardships.

Encyclicals of Pope Paul VI ENCYCLICAL LETTER HUMANAE

VITAE: ON THE REGULATION OF BIRTH, July 25, 1968

The transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. It has always been a source of great joy to them, even though it sometimes entails many difficulties and hardships.

The fulfillment of this duty has always posed problems to the conscience of married people, but the recent course of human society and the concomitant changes have provoked new questions. The Church cannot ignore these questions, for they concern matters intimately connected with the life and happiness of human beings.



…the most remarkable development of all is to be seen in man's stupendous progress in the domination and rational organization of the forces of nature to the point that he is endeavoring to extend this control over every aspect of his own life—over his body, over his mind and emotions, over his social life, and even over the laws that regulate the transmission of life.



…the most remarkable development of all is to be seen in man's stupendous progress in the domination and rational organization of the forces of nature to the point that he is endeavoring to extend this control over every aspect of his own life—over his body, over his mind and emotions, over his social life, and even over the laws that regulate the transmission of life.

would it not be right to review the moral norms in force till now, especially when it is felt that these can be observed only with the gravest difficulty, sometimes only by heroic effort?



…could it not be accepted that the intention to have a less prolific but more rationally planned family might transform an action which renders natural processes infertile into a licit and provident control of birth?




Could it not be admitted, in other words, that procreative finality applies to the totality of married life rather than to each single act?




Could it not be admitted, in other words, that procreative finality applies to the totality of married life rather than to each single act?

A further question is whether, because people are more conscious today of their responsibilities, the time has not come when the transmission of life should be regulated by their intelligence and will rather than through the specific rhythms of their own bodies.



This kind of question requires from the teaching authority of the Church a new and deeper reflection on the principles of the moral teaching on marriage—a teaching which is based on the natural law as illuminated and enriched by divine Revelation.



This kind of question requires from the teaching authority of the Church a new and deeper reflection on the principles of the moral teaching on marriage—a teaching which is based on the natural law as illuminated and enriched by divine Revelation.

No member of the faithful could possibly deny that the Church is competent in her Magisterium to interpret the natural moral law.



It is in fact indisputable, as Our predecessors have many times declared




that Jesus Christ, when He communicated His divine power to Peter and the other Apostles and sent them to teach all nations His commandments





constituted the Apostles as the authentic guardians and interpreters of the whole moral law, not only, that is, of the law of the Gospel but also of the natural law.





constituted the Apostles as the authentic guardians and interpreters of the whole moral law, not only, that is, of the law of the Gospel but also of the natural law.

the natural law, too, declares the will of God, and its faithful observance is necessary for men's eternal salvation



In carrying out this mandate, the Church has always issued appropriate documents on the nature of marriage, the correct use of conjugal rights, and the duties of spouses




Pope John XXIII set up a special commission on the subject




Pope John XXIII set up a special commission on the subject

Because the conclusions of the commission could not be considered definitive or absolutely certain, Pope Paul decided that the question should be further investigated



The question of human procreation, like every other question which touches human life, involves more than the limited aspects specific to such disciplines as biology, psychology, demography or sociology. It is the whole man and the whole mission to which he is called that must be considered: both its natural, earthly aspects and its supernatural, eternal aspects



The question of human procreation, like every other question which touches human life, involves more than the limited aspects specific to such disciplines as biology, psychology, demography or sociology. It is the whole man and the whole mission to which he is called that must be considered: both its natural, earthly aspects and its supernatural, eternal aspects

Married love particularly reveals its true nature and nobility when we realize that it takes its origin from God, who "is love,“ the Father "from whom every family in heaven and on earth is named.“



Marriage, then, is far from being the effect of chance or the result of the blind evolution of natural forces. It is in reality the wise and provident institution of God the Creator, whose purpose was to effect in man His loving design. As a consequence, husband and wife, through that mutual gift of themselves, which is specific and exclusive to them alone, develop that union of two persons in which they perfect one another, cooperating with God in the generation and rearing of new lives.



The marriage of those who have been baptized is, in addition, invested with the dignity of a sacramental sign of grace, for it represents the union of Christ and His Church.




love is above all fully human, a compound of sense and spirit. It is not, then, merely a question of natural instinct or emotional drive




love is above all fully human, a compound of sense and spirit. It is not, then, merely a question of natural instinct or emotional drive

It is also, and above all, an act of the free will, whose trust is such that it is meant not only to survive the joys and sorrows of daily life, but also to grow, so that husband and wife become in a way one heart and one soul, and together attain their human fulfillment.



Married love is also faithful and exclusive of all others, and this until death. This is how husband and wife understood it on the day on which, fully aware of what they were doing, they freely vowed themselves to one another in marriage.



Married love is also faithful and exclusive of all other, and this until death. This is how husband and wife understood it on the day on which, fully aware of what they were doing, they freely vowed themselves to one another in marriage.

Though this fidelity of husband and wife sometimes presents difficulties, no one has the right to assert that it is impossible; it is, on the contrary, always honorable and meritorious.



this love is fecund. It is not confined wholly to the loving interchange of husband and wife; it also contrives to go beyond this to bring new life into being. "Marriage and conjugal love are by their nature ordained toward the procreation and education of children. Children are really the supreme gift of marriage and contribute in the highest degree to their parents' welfare."



this love is fecund. It is not confined wholly to the loving interchange of husband and wife; it also contrives to go beyond this to bring new life into being. "Marriage and conjugal love are by their nature ordained toward the procreation and education of children. Children are really the supreme gift of marriage and contribute in the highest degree to their parents' welfare.“

the exercise of responsible parenthood requires that husband and wife, keeping a right order of priorities, recognize their own duties toward God, themselves, their families and human society.



The sexual activity, in which husband and wife are intimately and chastely united with one another, through which human life is transmitted, is, as the recent Council recalled, "noble and worthy.''



The sexual activity, in which husband and wife are intimately and chastely united with one another, through which human life is transmitted, is, as the recent Council recalled, "noble and worthy.''

…the fundamental nature of the marriage act, while uniting husband and wife in the closest intimacy, also renders them capable of generating new life—and this as a result of laws written into the actual nature of man and of woman. And if each of these essential qualities, the unitive and the procreative, is preserved, the use of marriage fully retains its sense of true mutual love and its ordination to the supreme responsibility of parenthood to which man is called



a conjugal act imposed on one's partner without regard to his or her condition or personal and reasonable wishes in the matter, is no true act of love, and therefore offends the moral order in its particular application to the intimate relationship of husband and wife



a conjugal act imposed on one's partner without regard to his or her condition or personal and reasonable wishes in the matter, is no true act of love, and therefore offends the moral order in its particular application to the intimate relationship of husband and wife

they must also recognize that an act of mutual love which impairs the capacity to transmit life which God the Creator, through specific laws, has built into it, frustrates His design which constitutes the norm of marriage, and contradicts the will of the Author of life



to experience the gift of married love while respecting the laws of conception is to acknowledge that one is not the master of the sources of life but rather the minister of the design established by the Creator



to experience the gift of married love while respecting the laws of conception is to acknowledge that one is not the master of the sources of life but rather the minister of the design established by the Creator

(humanity) does not have unlimited dominion over his body in general, so also, and with more particular reason, he has no such dominion over his specifically sexual faculties, for these are concerned by their very nature with the generation of life, of which God is the source



We base Our words on the first principles of a human and Christian doctrine of marriage when We are obliged once more to declare that the direct interruption of the generative process already begun and, above all, all direct abortion, even for therapeutic reasons, are to be absolutely excluded as lawful means of regulating the number of children. Equally to be condemned, as the Magisterium of the Church has affirmed on many occasions, is direct sterilization, whether of the man or of the woman, whether permanent or temporary



it is never lawful, even for the gravest reasons, to do evil that good may come of it —in other words, to intend directly something which of its very nature contradicts the moral order, and which must therefore be judged unworthy of man, even though the intention is to protect or promote the welfare of an individual, of a family or of society in general.



Let (couples) first consider how easily this (contraceptive) course of action could open wide the way for marital infidelity and a general lowering of moral standards. Not much experience is needed to be fully aware of human weakness and to understand that human beings—and especially the young, who are so exposed to temptation—need incentives to keep the moral law, and it is an evil thing to make it easy for them to break that law.



Another effect that gives cause for alarm is that a man who grows accustomed to the use of contraceptive methods may forget the reverence due to a woman, and, disregarding her physical and emotional equilibrium, reduce her to being a mere instrument for the satisfaction of his own desires, no longer considering her as his partner whom he should surround with care and affection.



… careful consideration should be given to the danger of this power passing into the hands of those public authorities who care little for the precepts of the moral law. Who will blame a government which in its attempt to resolve the problems affecting an entire country resorts to the same measures as are regarded as lawful by married people in the solution of a particular family difficulty?



Who will prevent public authorities from favoring those contraceptive methods which they consider more effective? Should they regard this as necessary, they may even impose their use on everyone. It could well happen, therefore, that when people, either individually or in family or social life, experience the inherent difficulties of the divine law and are determined to avoid them, they may give into the hands of public authorities the power to intervene in the most personal and intimate responsibility of husband and wife.



Consequently, unless we are willing that the responsibility of procreating life should be left to the arbitrary decision of men, we must accept that there are certain limits, beyond which it is wrong to go, to the power of man over his own body and its natural functions—limits, let it be said, which no one, whether as a private individual or as a public authority, can lawfully exceed.



These limits are expressly imposed because of the reverence due to the whole human organism and its natural functions, in the light of the principles We stated earlier, and in accordance with a correct understanding of the "principle of totality" enunciated by Our predecessor Pope Pius XII



It is to be anticipated that perhaps not everyone will easily accept this particular teaching. There is too much clamorous outcry against the voice of the Church, and this is intensified by modern means of communication. But it comes as no surprise to the Church that she, no less than her divine Founder, is destined to be a "sign of contradiction.“ She does not, because of this, evade the duty imposed on her of proclaiming humbly but firmly the entire moral law, both natural and evangelical.



Since the Church did not make either of these laws, she cannot be their arbiter—only their guardian and interpreter. It could never be right for her to declare lawful what is in fact unlawful, since that, by its very nature, is always opposed to the true good of man.



Since the Church did not make either of these laws, she cannot be their arbiter—only their guardian and interpreter. It could never be right for her to declare lawful what is in fact unlawful, since that, by its very nature, is always opposed to the true good of man.

In preserving intact the whole moral law of marriage, the Church is convinced that she is contributing to the creation of a truly human civilization. She urges man not to betray his personal responsibilities by putting all his faith in technical expedients. In this way she defends the dignity of husband and wife.



The right and lawful ordering of birth demands, first of all, that spouses fully recognize and value the true blessings of family life and that they acquire complete mastery over themselves and their emotions. For if with the aid of reason and of free will they are to control their natural drives, there can be no doubt at all of the need for self-denial



The right and lawful ordering of birth demands, first of all, that spouses fully recognize and value the true blessings of family life and that they acquire complete mastery over themselves and their emotions. For if with the aid of reason and of free will they are to control their natural drives, there can be no doubt at all of the need for self-denial

Self-discipline of this kind is a shining witness to the chastity of husband and wife and, far from being a hindrance to their love of one another, transforms it by giving it a more truly human character.



…let Christian husbands and wives be mindful of their vocation to the Christian life, a vocation which, deriving from their Baptism, has been confirmed anew and made more explicit by the Sacrament of Matrimony. For by this sacrament they are strengthened and, one might almost say, consecrated to the faithful fulfillment of their duties. Thus will they realize to the full their calling and bear witness as becomes them, to Christ before the world. For the Lord has entrusted to them the task of making visible to men and women the holiness and joy of the law which united inseparably their love for one another and the cooperation they give to God's love, God who is the Author of human life.



…great indeed is the work of education, of progress and of charity to which We now summon all of you. And this We do relying on the unshakable teaching of the Church, which teaching Peter's successor together with his brothers in the Catholic episcopate faithfully guards and interprets. And We are convinced that this truly great work will bring blessings both on the world and on the Church. For man cannot attain that true happiness for which he yearns with all the strength of his spirit, unless he keeps the laws which the Most High God has engraved in his very nature. These laws must be wisely and lovingly observed.

Reaction to the Encyclicals on Celibacy and Regulation of Birth

The reaction to Humanae Vitae’s continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed.In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation.


In Colombia, Cardinal archbishop Anibal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae Vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.


The reactions throughout the “developed world,” however, were so severe and engendered such vicious attacks on the Magisterium, Tradition and Pope Paul himself that he never wrote another Encyclical after Humanae Vitae



The truth is that both encyclicals simply re-affirmed the constant teaching of the Church



The truth is that both encyclicals simply re-affirmed the constant teaching of the Church

The prophetic message of Pope Paul VI has come to pass within our own lifetimes

The Pilgrim PopePope Paul VI was the

first Pope to leave the confines of the Vatican in order to travel beyond the borders of Italy since the seizure of the Papal States in the late 1800’s by Victor Emmanuel, King of Piedmont, Sardinia and Savoy

The Pilgrim PopePope Paul’s first

trip as Pontiff was to the Holy Land in 1964

The Pilgrim PopePope Paul’s first

trip as Pontiff was to the Holy Land in 1964

The Holy Land visit lasted only 11 hours

The Pilgrim PopePope Paul’s first trip

as Pontiff was to the Holy Land in 1964

The Holy Land visit lasted only 11 hours

During this visit, Pope Paul met the Patriarch of Constantinople: the first meeting of the two Patriarchs in 900 years

The Pilgrim PopeIn addition, Pope

Paul also travelled to the Eucharistic Congresses held in



Bombay, India (1964)



Bombay, India (1964)

Bogota, Colombia (1968)

The Pilgrim PopeIn 1965, Pope Paul

became the first Pontiff to visit the United States


became the first Pontiff to visit the United States

It was during this visit that Pope Paul became the first Pontiff to address the United Nations


travelled as a humble pilgrim to Fatima, Portugal


travelled as a humble pilgrim to Fatima, Portugal

There he met with Sr. Lucia, one of those to whom the Blessed Virgin appeared


paid a pastoral visit to Africa

The Pope had canonized the twenty-two Catholic Martyrs of Uganda, on October 18, 1964.

The Pilgrim PopeIn 1970 Pope Paul

visited the Philippines, Oceania, Asia and Australia

The Pilgrim PopeIn 1970 Pope Paul

visited the Philippines, Oceania, Asia and Australia

The photo at the left was taken in the Philippines as Msgr. Pasquale Macci foiled an assassination attempt on Pope Paul, who was wounded by the knife wielded by his assailant

Canonizations1970: Forty English and Welsh Martyrs (d. 16th cent.).

Canonizations1975

Saint Elizabeth Ann Seton

First native-born American Saint

Canonizations1975

Oliver Plunket (1629-1681)Primate of all Ireland , Martyr

Canonizations1977

John Nepomucene Neumann (1811-1860)Bishop of Philadelphia

The Last YearsPope Paul had an

unaccountably poor press and his public image suffered by comparison with his outgoing and jovial predecessor. Those who knew him best, however, describe him as a brilliant man, deeply spiritual, humble, reserved and gentle, a man of "infinite courtesy."

The Last YearsPope Paul Vl, the

pilgrim pope, died on August 6, 1978, the feast of the Transfiguration. He asked that his funeral be simple with no catafalque and no monument over his grave.

pope paul vi

Spiritual