The main reason for the widespread dissent from Humanae vitae is not primarily academic. Rather, dissent arises first on a practical level by couples themselves on account of the difficulty they experience in living out the teaching. More specifically, couples often feel that there is a "contradiction" between the responsible regulation of birth and the unity of their love. This essay addresses this pastoral objection head on through a candid appreciation of the "difficulties" couples experience and through demonstrating Pope John Paul II's idea of cultivating a "conjugal spirituality," which moves couples interiorly from merely following rules to fostering reverence both for one's spouse and for God. Summary: This article provides a pastoral response to the difficulties of living out the teaching of Humanae vitae, by explaining the teaching of Humanae vitae through the lens of Pope John Paul II's Theology of the Body. Specifically, I explain John Paul II's exhortation to couples to develop a "conjugal spirituality" through the virtues, so that they will grow in reverence for their spouse and for God.
In light of the current medical evidence, physicians and ethicists no longer have the moral certainty that Pope John Paul II deemed vital for vital organ transplantation. The current medical evidence suggests that some brain-dead patients do seem to exhibit signs of global integration. This article will analyze the interpretations of this evidence, both from ethicists for and against the neurological criteria. Even the strongest arguments in favor of the neurological criteria in light of the new evidence fail to prove that the patient with total brain failure (TBF) has died. Furthermore, the recent Jahi McMath case demonstrates a new and alarming reality that there is no way in practice to distinguish global ischemic penumbra from TBF. In the absence of the moral certainty required by Pope John Paul II, it is clear that the Catholic Church should immediately call for a halt on vital organ transplantation. Summary: This article analyzes the current medical evidence about brain death and argues that we have lost the moral certainty that Pope John Paul II deemed necessary for vital organ transplantation.
This article seeks to demonstrate that the perverted faculty argument is at the foundation of magisterial teaching in sexual ethics. Yet new natural law (NNL) theorists have consistently condemned this argument for decades despite their claim that they support the moral teachings of the Catholic Church. This situation is incongruous. Current scholarship indicates that NNL theorists do not accept the rationale for magisterial teaching in sexual ethics because, despite their opposition to proportionalism, they still hold in common its most critical error—an error that Pope St. John Paul II was at pains to condemn in Veritatis splendor
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