THE SERVANT GENERAL
ASSAULTS ON FAITH, FAMILY AND LIFE
CONTRACEPTION AND HOLY COMMUNION
June 13, 2018
Many married Catholic women use contraceptives. Here is a
very challenging article that gives a deeply theological but
not-difficult-to-understand perspective on why it is wrong.
using contraception is similar to receiving Holy Communion
12, 2018 (LifeSiteNews) – Adam spoke “up”
when he spoke with God, and “down” in the naming
of the animals, but it was not until the creation of Eve,
“bone of my bone and flesh of my flesh” (Gen 2:23),
that he had a dialogue with an equal.
and Eve had no proper names of their own before they met each
other (cf. Gen 3:20). The animals were altogether other;
he was himself; but Eve was, in a way, himself and yet otherformed
from him and for him by God, just as the Father and Son, though
distinct, are not separated from each other, the One ever
proceeding from the Other and turned towards Him, from and
for Him. The unity of the Father and Son in the Love of the
Holy Spirit is the source of our dialogue, communion, and
Adam and Eve, their awakening was an ecstasy, a going-out-of-oneself
in love; their state not the monism of manipulative autonomy
but the oneness of unashamed communion (cf. Gen 2:21–25).
This is the nuptial state to which husbands and wives are
striving to return, just as the Church on earth is striving
for it with her Bridegroom: “that they may be one, even
as We are One” (Jn 17:22).
life is eschatological in its very essence as sacramental
sign and anticipated reality of the future state here and
now, but marriage, too, is eschatological, foreshadowing the
ultimate rest of the beatific vision and the ultimate perfection
of the Church in her embrace of Christ.
as the love “until the end” manifested in the
Last Supper (cf. Jn 13:1) presupposed the Cross yet to come,
so the fleshly union of husband and wife presupposes sacrifice
through children yet to be receivedlater in time but
already present in intention, present in eternity (cf. Eph
1:4). From this we can see the perversity of the intentionally
barren union. He who partakes of the flesh unworthily partakes
of his own damnation (cf. 1 Cor 11:29). The communicant must
be willing to bear the Cross of Christ, for that is the meaning
of the gift of which he partakes. Spouses, too, must be open
to the crown and cross of children, for that is inherent in
the gift they give to each other; the child is excluded or
thwarted only by doing violence to the gift.
we receive Holy Communion as casually as some receive their
partner into bed? There are those who do one or the other
or both. But neither of these should be done casually. When
we come into contact with God, we are touching fire. When
we come into contact with the other person, we are touching
God’s property, God’s image,
God’s sacrament, and in this way, we are handling
fire. It is no mere recreation for the sake of pleasure, it
is a self-revelation and a self-emptying, the most intimate
in its immediacy and the most cosmic in its implications.
Church does not “intrude” into this sphere (as
her enemies say). Rather, she shows how this sphere extends
to the depths and opens to the heights. Spousal friendship
is the only vehicle great enough, stable enough, strong enough,
to sustain the full impact of this communion, which is meant
to increase the life of God within us.
dwelling together of spouses is a sacramental domain. The
Holy Spirit moves over the face of these waters and, according
to His inscrutable mercies, takes away their formlessness,
the reproach of their emptiness, even as bread and wine in
the divine liturgy are transformed by the power of the same
Spirit into the flesh and blood of Christ. The child is the
gift that consecrates and completes the nuptial mystery, making
it come alive in the astonishing wonder of new life.
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