Welcome to my e-Portfolio.
I'm Anthony Vorasil RUEKSAWANG, from Thailand.
I've just enrolled in Licentiate in Christian Studies at IIUM, school of christian studies, in the second semester of 2009.
Before coming to Macau I did philophy from Saengtham College, Thailand.
Fr. J. Eleuterio is our professor. He leads us to have a reflection on the Church. We have to read the book of Joseph Komonchak on “Who are the Church” and Nicolas Healy together with Lumen Gentium. We also have to research other three articles or books about the Church and organize the text with the presentation in the class. My presentation is as follows;
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Gleeson recalls the classic work of Avery Dulles, Models of the Church (1974), the nature and mission of the Church in terms of
1)Institution 2)communion 3)Sacrament 4)Herald 5)Servant and the subsequent edition synthetic model of community of disciple (6)
He then presents the other two additional model of John Fuellenbach 1)The Church as basic ecclesial communities
-the Church must be understood in relation to the world
-the Church has socio-political liberation in Human beings
2) The Church as a contrast society.
According to the Council of Trent, the Church is understood as a perfect society. The Second Vatican Council has developed the meaning.
-Institutionalism= a system in which the institutional element is treated as primary (1) Church that teach (2) Church that is taught.
By a kind of mental juggling act, we need to keep several models in the air at once.
| The Church before Vatican II | The Church after Vatican II |
| -the Kingdom of God, perfect society -Outside the Church there is no Salvation -Conversion is needed -The Church is Hierarchy, excluded -Centralization of authority to the Pope -The Church is the teacher: Monologue -Laity: to pray, to pay, to obey (Octaviani) Membership was defined in legalistic manner | -The pilgrim people of God, Sacrament & Mystery -Salvation is not exclusive, -The Church based on Baptism & Priesthood -People belong to the Church in different ways and degree -Law are less important -Theological pluralism flows from the reality of cultural pluralism Churches are centered on the Local Church and its Bishop |
Doyle, Dennis M. (2000), Communion Ecclesiology. Maryknoll, New York: Orbis book.
In Ch8. Communion, Reform and Liberation, Doyle presents the contribution of Kung in the book called The Church (1967). Kung affirms a Church comprise of disciples of Jesus, informed by the Holy Spirit. The Church must acknowledge its own failing.
Leonado Boff, in his book Church: Charism and Power, hearken back to Kung. He stresses on social justice. The power must include a dimension of social transformation to liberate the people and social system.
CDF on “Some Aspects of the Church Understood as a Communion”, 1992, Doyle portrays and groups some points of this document into three group as follows;
1)Points Highlighted and Stressed as Correcting Current Errors
2)Points That Lay Out the Basic Context
3)Points Acknowledged or Mentioned or Conceded
Baker, Kenneth(1983), “The Church” in Fundamentals of Catholicism. San Francisco: Ignatius
“Catholic” was first use by St. Ignatius of Antioch, and it is put in the Council of Constantinople 381
The Church was founded by Jesus in order to continue his work of redemption.
Mystical, Hierarchical, successors
Infallibility of the Pope, when he teaches about the teaching of faith and moral
One External unity
Holy Holy in her purpose for the Glory of God and Salvation
Catholic Universal, Externally and internally
Apostolic origin, doctrine, succession
| Brian Gleeson | Avery Dulles | |
| 1.Institution | -Political society -For the Salvation +bond & share of faith -Lack of attention to Relationship of Trinity | 3 functions -Teaching -Sanctifying -Ruling |
| 2.Communion | =relationship, Justice, Peace and Love =Body of Christ (Rom 12, 1 Cor 12) -Spiritual meaning +koinonia -may regard other as outsider | A worshiping community of Believers |
| 3.Sacrament | =sign & instrument -the Church incarnate to the culture +become living symbol of God -difficulties in communicating | A visible manifestation of Grace -table fellowship |
| 4.Herald | =Proclaimation -Identity & meaning +Biblical based -may give rise to biblical fundamentalism | Hear and proclaiming the Word -Theology of the Word |
| 5.Servant | =diakonia -Fraternity -Charity work | A redeemed people who practice the mandate |
| 6.Discipleship | =Unifying -emphasize 4,5 | The process of learning -to form, to be formed and to transform |
I have to take this subject as a tutorial class via the help of Prof. Monera. Fr. Javier is the Professor of this subject. I have to read three articles and submit the re-action as follows;
Reflections on Missiology
Introduction
The concept of mission is rooted in the heart of the Church. Since it is a participation in the Triune God, mission is a task entrusted to the members of the Church. Throughout the history of the Church, there have been different models of mission. These models were usually products of a particular epoch and context. The Church’s mission strategy at a given time is usually adapted to the current situation of the world. It is, therefore, necessary for the missionary to be aware of the “signs of the times” to be relevant.
In this essay, I would like to go over the three missiological articles written by Fr. Edgar G. Javier, S.V.D., namely, “Re-visioning our Mission in Contemporary Times: Orientations and Challenges”, “Mission in a World that is Globalized, Diverse and Plural” and “Crossing Borders toward Interbeing and Interculturality.” These three articles provide some guidelines and insights for the mission work of the Church in Asia. I also intend to present my own re-action to the articles and reflect on its relevance and applicability in the context of my homeland, Thailand.
(1) “Re-visioning our Mission in Contemporary Times: Orientation and Challenges”
Fr. Javier expresses the great need to re-vision our understanding of mission in view of the ever changing times. Citing Bosch, mission is a continual process of sifting, testing, reformulating and discarding. The understanding of mission ought to change with the changing times. It calls for a constant re-framing or re-visioning. Mission is never a static concept. As the term connotes, it is always on the go!
One aspect to be re-visioned is the traditional connotation of mission which exclusively identifies it with “foreign mission.” It gives an impression that a parish priest is no missionary until he leaves his own country to go to the mission lands. Mission is something out there in the jungle or in the bush. Moreover, mission is perceived as one of many activities of the church. We are still far from appropriating to ourselves, especially from the grassroots, mission as constituting the very being of the Church. We have not yet become in praxis a missionary Church.
Hence, if mission is to be relevant today, serious questions have to be addressed, e.g., What is the future of mission? What is mission in postmodern times? What does it mean to do mission in Asia today? Missiologists have identified several issues that have to be addressed, viz., globalization, postmodernity, secularization, growth of Islam, religious pluralism, ecological problems, among others. These are existential issues the missionary Church in Asia confronts. The Church, if she is to make sense in this changing world, has to constantly re-examine herself and give up her “patriarchal urges to dominate and control” (O’Murchu). The Church has to transcend her old ways, her comfort zones, in view of the changing times.
Mission in Postmodern times means to move away from the understanding of mission as salvation of souls and planting the Church, conversion of non-Christians or believers of other faiths to mission inter gentes. The missionary Church in postmodern times must become a proclaiming (apostolic), reconciling (catholic), sanctifying (holy), and unifying (one) Church. Living in a global and pluralistic world, the missionary Church must cross the new boundaries of our times. In the context of Asia, this would entail going over to the poor, dialoguing with the local cultures and interreligious dialogue. Hence, proclaimers of the Good News in Asia must listen to the story of the poor, the story of the Earth, and the story of the world religions. A faithful listening to the gentle voices emanating from the different socio-cultural contexts of Asia is imperative for the Church’s mission. The proclaimers of the Word must welcome religious diversity. Indeed, a genuine witnessing of life will make mission in Asia different.
What is the New Spirituality for Mission that is attuned with the postmodern world? According to Javier, the new spirituality for mission has to concern with the two great movements: the movement of correlation and the movement of difference. The former favors dialogue, negotiation and mutual understanding which responds to the phenomenon of globalization. The latter favors local identity and diversity. It is a movement towards the protection of the local /national specie, environment, local language, and cultural minorities. As such, it responds to the phenomenon of ethnic identity and fundamentalism. We are inevitably living in the midst of these two opposing movements. We are caught in the whirlwind of change. One can either participate in the change, or resist, or simply drift along. We must learn to be flexible and embrace an open-mind in the midst of these changing times. But today, more than ever, we see the shift from independence to interdependence. We cannot live alone. We need others from all sectors to complete the mosaic life of postmodernity.
Javier’s first article ends with a wish for a new Pentecost in the Asian Church in journey – a Pentecost that promises opportunities, options, and alternatives as we actively involve ourselves in a re-visioned understanding of mission.
(2) “Mission in a World that is Globalized, Diverse and Plural”
In this article, Fr. Javier situates the place of mission in a world that is characterized as globalized, diverse and plural. This “trinitarian” description of the present world calls for a deconstruction of the traditional understanding of mission. As Javier rightly puts it, “there seems to be no reversal to this process ….” Plurality has become a fact of life. It is shaping people’s cultures, identities, values and norms. Literatures today often speak of heterogeneity, diversity, difference, hybridity – all these are influences of pluralism. Just like any other value, pluralism is bipolar. There are good points to it, but it has also brought about conflicts, violence, and insecurities. Thus, Javier states that “it is no longer enough to talk about diversity without recognizing the challenge of diversity.” Indeed, pluralism is both a reality and a challenge.
How do people cope with the question of pluralism? The article cites two approaches to negotiate pluralism in our time: a totalist and a tribalist. Both approaches, in the author’s evaluation, assume that “difference must be absolute” and that both “annihilate identities.” The limitation of both approaches lies in its desire to dissolve differences and eliminate identities. Thus, a third approach to pluralism – a more liberal way – is required in dealing with the reality of difference. This liberal approach recognizes that cultures and identities are diverse. But even this approach is limited because “simple acceptance of diversity does not take seriously the power relations between diverse identities.” The author concludes that there is an urgent task to come up with a fourth approach that will serve as alternative, and even corrective, of the liberal way. Javier says that it is the mission of the Church to point out this fourth approach of dealing with difference in God’s plural world. The big question set before the Church is: How can we be faithful to God’s design of enriching the human family through diversity, plurality of cultures and traditions?
In constructing this fourth approach, Javier looks at the Scriptures for inspiration, while not losing sight of the affirmation of identity and diversity. In the story of the call of Abraham and Sarah in the Book of Genesis, Javier sees how a particular people are called, how their identity is affirmed, and how that identity is inseparable from God’s design and purpose for all families of the Earth. Through the call of Abraham and his descendants all peoples have been blessed. Javier nicely puts it, “the identity of an individual or a people is constituted only in relation to and for the sake of the others. The call of Abraham is a call to witness to the divine purpose that affirms identity and difference for mutual human and ecological flourishing.” Any person can be an act of divine grace and at the same time a gift of others. Being is interbeing. One does not live for himself alone; one is a being in relation with others. Thus, diversity is after all not a curse, but a blessing indeed; not a burden to be eliminated, but a gift. Diversity is something that we should not be afraid of.
Since our world is characterized by heterogeneity and plurality, the Church has to be sensitive to the cries and pains of those who are marginalized and silenced because they are different. The Church should hear the voices and pleas of these people. The Church has to be reconciled with these peoples and cultures. Hence, a reconciled and renewed humanity and creation, according to Javier, is the goal of mission. Mission as reconciliation is one that embraces and learns from the “Other.” This attitude leads the Church to promote inter-contextual and interreligious dialogue. One does not come to interreligious dialogue from vantage point of superiority.
What does it mean for the Church to do mission in a pluralist world? To do mission in a pluralist and diverse world is a critique of cultures that promotes fundamentalism, violence, greed and hatred. Gone were the days when we understood cultures as monocultural where identities are autonomous. We are called to recognize the “other” and reach out to the “other.” Our collective existences have to be “de-centered.” Citing the Pentecost narrative in the Acts of the Apostles, Javier sees in that passage a paradigm for understanding diversity. The Pentecost event brought about a “de-centering” on the apostles as they go out of their comfort zones to reach out even to the ends of the earth. Because of the presence of the Spirit, the exclusivist ways of defining oneself gave to de-centering of identities. There was no longer a central place, no single language, no single nationality, no single authoritative seat of power. The aftermath was the emergence of a new and inclusive humanity. Javier beautifully asserts that “Pentecost relativizes all cultures and religions at one and same time, thereby bringing about a communion of diversity. All peoples –with their different cultures, religions, and histories – are included and yet each one is decentralized.”
Today we must begin to celebrate the plurality of cultural and religious identities. We must begin to recognize the diverse experiences and stories of encountering Christ in diverse contexts. This is what Javier calls the polysymbolic and polycentric nature of the new world. The dominance of one system, one truth and one mind-set is disastrous in a world that is pluralistic. This de-centered attitude in reference to the other will “create space in us to receive the other.” A de-centered approach is truly catholic (which means “universal”). A catholic personality is one that is enriched by otherness. Javier affirms that the starting point in doing mission today is a theology of the Spirit. Nicely put, “The Spirit is the giver of the inmost, divinizing gift of grace to all human beings and the whole of creation … the Spirit creates authentic experience of God’s saving presence throughout the world wherever people live their lives and stories, and most explicitly in their religious traditions.” Put in another way, the Spirit is the spirit of unity, not uniformity.
Javier’s article identifies the so-called “borders” as another aspect of the mission of the Church in a pluralistic world. These borders are said to be constructed by one group, community, or race over against others in order to negotiate plurality. Borders are also erected and maintained to preserve one’s identity. Again, the author appeals to the Acts of the Apostles to drive his point. Peter, after the Pentecost event, was given the strength to cross border (of race, ethnicity and religion) and discover that God is for all. Salvation is now offered to non-Jews. No cultural or religious borders are resistant. Like Peter, one has to learn to practice his faith “face-to-face” with others. To exist is to inter-exist.
Hence, the challenge of mission in today’s world necessitates crossing over to and a returning from the border. This is admittedly not an easy task; it is even risky and threatening. But it is only in crossing over that the Church could build a “highway” or “bridge” over which people of diverse cultures, religions, and races can cross borders for integration and enrichment of their particular and different identities. Mission in today’s world involves a certain connectedness – a bridge to the other religions. This challenge demands the Church to examine herself closely and renounce of its theologies anything that continues to exclude or maintain boundaries with others.
An authentic way of dealing with difference and negotiating plurality is to ensure time and space for the silenced “other” to be fully heard on his / her own terms. Monologue is transformed into dialogue and trialogue. Dialogue does not mean eliminating differences; rather it is safeguarding differences while building up common sharing. Mission, as demonstrated by Jesus, calls for a genuine “incarnate presence” before the other, and within the cultures and religious heritage of diverse peoples around us. Mission as dialogical is genuine listening and responding to stories of God’s love as told by others.
(3) “Crossing Borders toward Interbeing and Interculturality”
Globalization and Postmodernity have compelled contemporary missionaries to cross over borders/boundaries. Crossing borders, however, does not refer only to crossing of geographical boundaries. The expression ‘crossing borders’ has undergone change in meaning, says Javier. Today, for contemporary mission crossing over includes “peoples, groups, and socio-cultural contexts.”
One obvious example of crossing over is the phenomenon of migration. Countries are overwhelmed by the increasing influx of migrants, especially from developing countries. These migrants bring with them their own religious beliefs. Their presence has caused some irritation or uncomfortability to the host countries. But such is the reality of living in a global village characterized by the presence of diverse socio-cultural contexts, which includes the world of communication and mass media, justice and peace, scientific research, international organizations and religious revival. According to Javier, these are the new borders that missionaries have to cross. The crossing over of these borders is inescapable. Why? Because of two influential and widespread phenomena: globalization and postmodernity. These two are intertwined to each other. Let us briefly elucidate these two phenomena.
Globalization, on one hand, has made the world become smaller through technological and communication advancements. Because globalization has compressed time and space, what used to be boundaries and distinctions are now gone. The world has become, so to say, flat. While some “local cultures” react to the contemporary global culture, globalization has forced peoples to share their fate, time and space. We have truly become a ‘global village.’ Our global city is shaped by the constant flow of money, good, information, and peoples.
Postmodernity, on the other hand, is characterized by “a deep skepticism about our ability to know objective truth, rejection of universal and unchanging essences and fixed meanings in human artifacts and language, incredulity in metanarratives, preference for local and particular stories and celebration of diversity and multiplicity.” This postmodernity, explains Javier, has given birth to religious pluralism which argues for the diversity of religions as a normative stance. Religious pluralism allows no particular religion to dominate and make claims to universality and absolute validity.
Thus, if the missionary is to make sense today, he must recognize these phenomena. He has to cross over new border of peoples, groups, and contexts. Javier identifies these as the new addressees of evangelization. Undeniably, the phenomena of globalization and postmodernity have made evangelization work even more complicated.
Crossing borders necessarily lead to, what Javier calls, interbeing and interculturality. Interbeing calls for human beings to live together, share their identity, loyalties to their new space, sentiments and goals. Building a community of interbeings is very urgent. Peoples should become part of one big human family. As the Dalai Lama says, “All beings in the universe share a family relationship.” Religions, like Christianity, Buddhism and Islam, are likewise called to commit themselves to building a more beautiful and humane society.
Interculturality or mutual cultural fecundation is the recognition of the values that can be learned and appropriated from other cultures. Believing that God is present in different human cultures, the experience of interculturality must preserve what is good and humanizing in each of the cultures in the world. We have so much to learn from each other’s cultures. Interculturality, however, is realized only in the context of mutually empowering relations.
Concluding this article, Javier calls for new ways of thinking that are responsive to a plurality of ways of being, thinking, and belonging. Mission in itself is crossing boundaries and frontiers that have their particularities.
Reflection
Reading the three insightful articles of Fr. Javier has triggered in me new realizations. First, it is with great regret that I could not attend the actual Missiology class to be given by Fr. Javier in Macau in October as I have to be back to Thailand by then.
Second, the articles led me to a re-discovery of the meaning of contemporary mission. Mission is not just one of the good works or activities of the Church, but it is the nature, character of the Church. The post-conciliar theology has indeed placed mission at the very center of the Church’s self-understanding. The Church receives the mission, as her very nature, from Jesus Christ who is the “first” missionary to the world sent by the Father. Mission, therefore, is the very raison d’être of the Church. The goal of mission is the Kingdom/Reign of God (Βασιλεια του Θεου) which is God’s plan of salvation. The Church, then, is the universal sacrament of salvation at the service of the Reign of God.
Third, the three articles are an invitation for me to re-examine the understanding of traditional mission in my homeland, Thailand. In the past, the concern for missionary work (esp. among the foreign missionaries) in Thailand had been the salvation of souls and planting the Church. The goal was to have more reported baptisms, confirmations, marriages, etc. The concern was more on numbers, as though success of mission is measured by mere statistics. Unfortunately, all these years there have been very few conversions in spite of the nice churches built, quality schools established, charitable clinics opened. The Catholic population is barely 0.9% of the population. What does this show? There is an urgent need for a re-visioned understanding of mission.
Fourth, there is so much confusion between missionary work and pastoral work. Many priests are merely concerned with performing the sacraments and sacramentals without the missionary work in mind. They have become so isolated, exclusive, parochial in their mentality. Reaching out (or as Fr. Javier calls it, “crossing borders”) to the bigger Buddhist population has not been a part of their evangelizing effort. So much has still be initiated in the area of interreligious dialogue. True, most of the students that come to our Catholic schools are Buddhists, but no concerted and creative efforts have been initiated for interreligious / inter-contextual dialogues. We seem to be merely contended with the money that enters the school coffers because of the entry of non-Catholic students making the Catholic Church in Thailand, though small, financially well-off. This I feel is a great missed opportunity toward Interbeing and Interculturality.
Fifth, The Thai Church must be ready and willing to send out missionaries to sister Churches around the world. “A local Church that is unwilling to share and trying to keep all that it has, has lost its spirit of universality and Catholicity.”[1] Thus, Thai Mission Society (TMS) was established in 1986. Presently, there are twelve priests and some religious sisters who are members of TMS. Some of them are sent to the mission in Laos and Cambodia, while the others are working with the hill tribes in the North of Thailand. Thai Catholics from the grassroots must be made aware of the great contribution of the TMS and make them feel that is their truly theirs.
Sixth, serious theological formation of seminarians in Thailand should incorporate the mission dimension. Missiological subjects/courses that are relevant and attuned to the signs of the times must be incorporated in the curricula keeping in mind that “our theological disciplines must be viewed as intrinsically missionary.” The idea that the Church is missionary by character ought to be emphasized in word and deed. Another example on how we could incorporate the value of globalization and pluralism is the exposure of our major seminarians to the English language. To live in a global village we cannot just be contented with knowing and speaking Thai. The world is much bigger than Thailand. To simply know Thai makes us parochial and isolated from the universal church. To know Thai alone would hinder us to cross over to the many migrant workers in Thailand who could not speak Thai.
Seventh, there is still so much to be done in terms of dialogue with the poor and the marginalized in Thailand. The many young people from rural areas who go to the cities to work in factories need the Church’s care and attention. They need sense of direction and meaning in their lives. To reach out to them without strings attached is a very noble task. Another dimension of that dialogue is a dialogue of cultures. There is a need in the Church of Thailand, to borrow the words of Pope Paul VI[2], for “deeper investigation of the cultural traditions of different populations …in order to pinpoint those elements that are not in contradiction with the Christian religion or that can contribute to the enrichments of theological reflections.” Dialogue entails authentic listening with an attitude of openness in understanding the religious connection of others. Only through faithful listening to the other voices can the Church of Thailand outgrow its prejudices against, intolerance to, and misunderstanding of the others. We Christians cannot approach dialogue from the vantage point of superiority. This attitude is not proper for dialogue. Christian in dialoguing must be willing to recognize possible truths in others religious beliefs. Genuine dialogue makes in realize that no religions institutions, finite as it is, can lead an exclusive and definite claim to the incomprehensible mystery of God. We dialogue out of love. Dialogue is never on intellectual level alone. Dialogue should be a dialogue of life where all believers of different religions live and work together.
Eighth, Dialogue is at the core of the missionary activity of the Church, especially in the context of Thailand. Ignorance of Thai ways, culture and ancient traditions on the part of the foreign missionaries have led for the Catholic Church to be seen as a symbol of distrust, disloyalty and subtle superiority. Thus, even today, the Catholic Church in Thailand is still regarded as a foreign institution. It has not yet successfully crossed the borders. The challenge to create a new vision of making dialogue which is not imposing our own idea to others but rather sharing by giving and receiving from each other remains to be seen.
[1] Kurt Piskaty, “Intercultural Experiences of Filipino Missionary- A Few Reflections”, in DIWA Vol. XIV, Nos. 1-2 (1989): 33-37, esp. 35.
[2] Paul VI, Address to the Symposium of the Episcopal Conference of Africa and Madagascar, September 26, 1971
Bibliography
Bevans, Stephen and Roger Schroeder. Constants in Context: A Theology of Mission for Today. Maryknoll, New York: Orbis Books, 2004.
Carrier, Hervé. Evangelizing the Culture of Modernity. Maryknoll, New York: Orbis Books, 1993.
Karotemprel, Sebastian, ed. Following Christ in Mission: Foundational Course in Missiology. Boston: Pauline Books and Media, 1996.
Thomas, Norman E., ed. Classic Texts in Mission and World Christianity. Maryknoll, New York: Orbis Books, 1995.
Yusuf, Imtiyaz, ed. The Role of Religious and Philosophical Traditions in Promoting World Peace: An Asian Perspective. Singapore: Konrad Adenauer Stiftung, 2007.
Yusuf, Imtiyaz and Canan Atilgan, eds. Religion, Politics and Globalization Implications for Thailand and Asia. Bangkok: Konrad Adenauer Stiftung, 2009.
Hebrew is the biblical language of the Old Testament. Fr. Flores facilitates this classical language. He also published the pronunciation of the vocabularies online, so that we were able to follow the class. Every class we have to take the quiz in order to follow the lesson.
Fr. Randolf Flores, SVD is the professor from the Philippines. He helps us to have a clear foundation on the Johannine community. I have contributed this report.
1. What is the role of Nicodemus in the Forth Gospel?
There are three passages in the Gospel of John where we can find the names of Nicodemus are mentioned. First, we found his name appeared in the conversation with Jesus (3:1-20) but apparently he has just disappeared and left us only the teaching of Jesus. The second time is that when they discussed about the origins of the Messiah (7:40-52). And the third time that we found the name of Nicodemus appeared is that when they buried Jesus in the tomb (19:38-42).
The name of Nicodemus is mentioned only in the Gospel of John. We cannot find elsewhere in the other New Testament writings. One might presume that Nicodemus is served as a figure of the one who has been progressing in faith. Like Nicodemus, we have our own journey of faith that from an unfaithful one becomes a partial faith one and gradually becomes a perfect faith in Jesus.
Nicodemus, a Pharisee and probably might have been one of a member of the Sanhedrin, came to see Jesus “at night”. The mention of the word “night” is a symbolic used in John as it stands for ignorance or evil. Because Nicodemus might not want others to know that he has contacted with Jesus.
In verses 3- 5, after the formula of Amen saying, Jesus mentioned about being born of water and spirit. This is echoing the motif of Baptism which Nicodemus did not understand when Jesus said about being born from above. Nicodemus, in this story, is served as a representative of the group of Pharisees. They denied believing in Jesus not even in his works.
Consequently, Jesus developed his teaching about his incarnation and the salvation plan that will be fulfilled by Jesus. Jesus connected his teaching with the story of Moses in the desert. Moses is the Hero of Israelites who gave them the law. In the story, because of Moses lifted up the serpent that the people might have life, this is a typology of the cross of Jesus. The life that we receive from Jesus is an eternal life not just a physical life as it was in the time of Moses. The cross of Jesus which was lifted up will grant salvation for us.
The figure of Nicodemus reflects my own experience of the journey of faith. Sometimes, when there is a problem in my life, I turn to God and pray to him putting my faith in him with a hopeful trust that God will always help me. But whenever I am happy or at peace, I do not think about the help of God or even pray to him. Then the problem occurs again and this time I am reminded about my faith again. During the catechism class I always encourage the students to have faith in God and put all their trust in him. The word of encouragement I gave in the class seemed to be no power because there was no experience or deeds that give flesh to the words. It is clear to me that without any experience I cannot share with other about my own faith. It has become a cycle process of believing in Jesus. And therefore, like Nicodemus, I need to make my own journey of faith become a perfect faith which is a gradual process in my life and make my faith become tangibility.
2.How does John portray Jesus as the good shepherd?
In chapter 10, we have seen four characteristics of the good shepherd as following;
1. The good shepherd is contrast with the thief. (Jn 10: 1-6)
2. The good shepherd is like the gate for the sheep. (Jn 10: 7-10)
3. The good shepherd lays down his life for the sheep. (Jn 10: 11-12)
4. The good shepherd knows his sheep. (Jn 10: 14-21)
The fourth character of the good shepherd here indicates the intimate relationship of knowing each other. The shepherd, who is Jesus himself, knows each and every one in his flock. This character leads us to the significant relationship especially in the Old Testament. It is not just an intellectual knowledge but rather an intimate knowledge. This is very important to notice that the good shepherd is able to name each and every one of his flock. He laid down his own life for them.
In the Old Testament we have an image of David, the shepherd who protected his own sheep from the lion or the bear (1 Sam 17:35-36). Subsequently, he was anointed to become the king of Israel (2 Sam 5:3) who united the whole country and protected his own people. For Israelites, David is the great king. But on the contrary, there is also an image of bad shepherds or bad kings, likewise, Jeroboam, Ahab, Omri, Rehoboam, Ahaz etc. These kings did not lead the people into a way of righteousness and faithful to the Lord who is their only true king.
The bad shepherds mentioned in the gospel of John, which I think, they were in the time of Jesus. The Pharisees and religious leaders were the bad shepherds in the time of Jesus because they did not lead the people to the right way but rather they impose on people burdens hard to carry and accused people of committing sins. When the people were about to come to Jesus who is the gate, they persuaded them and pulled them out of the way. Therefore they are the bad shepherds. In the time of the foundation of the gospel of John, there might be also the bad shepherd who taught people the wrong way or even the heresy. In our contemporary, there are also some kind of bad shepherds, they, somehow, do not protect they own sheep but rather destroy them.
In chapter 9, we have a figure of the blind man who hears and recognizes Jesus. This character serves as a paradigm for us, as the disciples of Jesus we must listen to his voice and follow him. The blind man was able to recognize Jesus. He is an example of a sheep in the flock guided by Jesus, the good shepherd.
In the early Christian community, there were the apostles and Fathers of the Church who tried to take care of the people, teaching and explaining the life of Jesus. During the persecution, they sacrificed themselves for the sake of Christ. This is the reason why we have such a wonderful saying of Tertullian (160-225 C.E.) as “The blood of Christians is effective seed” (semen est sanguis Christianorum, Apologeticus, 50, 13).
An example of a good shepherd, I would like to mention the life of Father Jean Mary Dantonel, M.E.P. He was my spiritual director who has just passed away last month. He is a French missionary who dedicated his whole life for the mission in Thailand and especially in Lux Mundi Major Seminary. Though his mission was different from other missionaries, he totally gave up his life and led his flock to the eternal truth. As a philosopher, he enlightened the seminarians to know the Absolute truth and how to pursue it. As a spiritual director, he guided the boys to realize their actual selves. As a good shepherd, he knew each and every one of his own flock. He laid down his life for them to protect them from an unjust judgment. For this reason, I proudly say that he is a good shepherd who follows the footsteps of his master, Jesus Christ.
3.Why was Jesus condemned to death, and by whom?
There are two accounts that we can only find in the gospel of John;
1.John precisely gave us the detail of the conversation between Pilate and the
Jewish authority (Jn 18:28-32).
2.The interrogation of Pilate about the origin and power of Jesus (Jn 19:9-12).
According to Brown, the observation of Fr. Boismard O.P., a French Dominican scholar, has shown us an interchange of the scenes between outside the praetorium and inside the praetorium. There are seven scenes in this rotary episode as following;
1.The Jews requested death penalty on Jesus from Pilate. (Jn 18:28-32)
2.Pilate asked Jesus about his kingship. (Jn 18:33-38a)
3.Pilate found no guilt in Jesus. (Jn 18:38b-40)
4.The soldiers mocked at Jesus. (Jn 19:1-3)
5.Pilate found no guilt in Jesus. (Jn 19:4-8)
6.Pilate questioned about the origin of Jesus. (Jn 19:9-12a)
7.The Jews obtained death penalty on Jesus. (Jn 19:12b-16)
The portrait of Pilate in the Gospel of John points to us that he did not want to be responsible for the death of Jesus. John put that he found no guilt in Jesus for three times. He even wanted to release Jesus but he could not resist the demanding of the crowd. He was once reported to Caesar. Pilate, therefore, had to hand Jesus over to them. However he proclaimed the kingship of Jesus and, later on, gave the permission to remove the body of Jesus.
According to Russel, the evidences of the Jewish historians, Philo and Josephus, revealed to us that Pilate had difficulties with the Jewish authorities. At the beginning of his power in Jerusalem, he infuriated the Jews by having a divine emperor marching into the City and set the headquarters in the corner of the Temple. From then, he always had conflicts with the Jews.
It is very interesting that in Jn 19:5 we found the word “Ecce homo” which means “behold the man!” After finding no guilt in Jesus, Pilate tried to persuade the people to sympathize on Jesus who is the Man of Sorrows, who was rejected by the Jews. In a literary sense, one might see that Jesus was the one who was being judged, but on the other hand, I think Pilate was the one that being judged. He had conflicts in his mind whether to follow his conscience or to please the Jews. And in a spiritual sense, it was the Jews who were being judged by Jesus. Because they failed to believe that Jesus is the Son of God, the Messiah who comes to save them.
4.Who is Mary of Magdala in the Fourth Gospel?
The name of Mary of Magdala was mentioned twice in chapter 20, which has served as an important figure of the journey of faith. In John 20:1, we have Mary of Magdala who was the one who came to the tomb very early in the morning. We have a noticeable word that John put in this passage, dark. The word “dark” is a symbol of unbelief of evil. We have, therefore, a movement of Mary who at first did not believe in the resurrection of Jesus. Later on in John 20:18, after having a conversation with the risen Lord, Mary was the first one who announced the good news to the disciples. These two passages are very good example of the journey of faith, which might begin from unfaith to a partial faith and gradually become a perfect faith.
In the tomb, John tells us, Mary sees the two angels while Luke puts two men standing inside (Lk 24:4), Mark writes that a young man sitting inside (Mk 16:5) and Matthew inscribes an angel sitting outside. Brown indicated that it is the variants of oral tradition. But what is happening in the tomb has been deliberating the faith in the disciple.
At first, Mary cannot recognize the risen Lord but when he asks her of whom is she looking for. She thought it was the gardener. This reminds us about the role of God in the creation. In Genesis, God takes care of all the plantations and He is the one who makes it grow. Therefore the role of God is somehow like a gardener. Later on Jesus calls her “Mary”, by this voice that she is able to recognize the Lord. This figure brings us back to the Good shepherd narrative in chapter ten “they will hear my voice”.
Consequently, Jesus said to her not to hold him because he is about to ascend to the Father. We can say that for John, the crucifixion, resurrection, exaltation and ascension, these are a part of a single event. That is why Jesus sent Mary to bring the good news to his disciples whom are now not only his friends but his children. The work of Jesus on the cross has brought power for the disciples to become the children of God (Jn 1:12).
St. Bernard of Clairvaux (1090 – 1153) introduced the title of Mary as “the apostle of the apostles” because she is sent by the Lord to tell the disciples about the good news of the resurrection. The meaning of the word “apostle” is one who is being sent. For Mary, in this context she is the one who is sent by the Lord.
5.How is the first letter of John related to the Gospel of John?
The purpose of 1John is to confirm and explain the true teaching in the gospel of John for the Johannine community because there was the rise of the group of those who deny that Jesus is Christ, the Son of God. They, therefore, are called the antichrists. According to Brown, they probably thought that salvation came solely from the entrance of the Son of God into the world, so that the historical career of Jesus had no salvific importance.
The author of 1 John also warns the readers to beware of the antichrists especially from their false teachings. One might call them heretics. They claim not committing sins. They also deny the incarnation of the Son.
There are different qualities of God explained in this letter, likewise, God is light, God is just and God is love. In the gospel of John, these titles are attributed to Jesus. In 1 John, the author emphasizes the humanity of Jesus and also the divinity of Christ whom he calls God (1Jn 5:20).
The instruction of 1John encourages the reader to walk in the light. We have already the concept of duality in Johannine theology. Then light and darkness are in pair of the view of the author. Darkness is a symbol of evil, so those who do not believe in Christ, they do not practice his commandment. Therefore their ways lead them to death. On the contrary, those who walk in light are the people who follow the commandment of Jesus. Walking in the light also implies to do and live the life in accordance with the truth.
We should love one another because we are begotten of God by faith and Baptism, because God is love. Therefore, to remain in love is to abide in God. This intimate relationship has a radical meaning of faith and love. We must acknowledge that Jesus is the Son of God. Our faith is rooted in love and because of this deep relationship we can overcome the world and conquer the evil one. The teaching of this letter presents to us an instruction of walking in the light of God, living as children of God with love and faith in him. Those who believe in God must, therefore, love God because God is love. They also have to love one another by sharing with others the faith and the love of God.
I can see some similarities in theological teaching between the gospel of John and 1John. Both of them have the common idea which emphasize on the word (logos), light and darkness, life and death, truth and falsehood, the new birth of the Christian, children of God, the Holy Spirit of God and the intimate relationship between the Father and the Son. These theological ideas encourage us to be communion with God by sharing our lives with others. It is a reflection of the new commandment that Jesus commands us to love one another. Because God is love and he who loves is born of God and knows God. By doing so, we will abide in love and share in his eternal life.
Some links:
http://www.catholic-resources.org/index.html
(karlrahner)
http://www.introductiontojohn.blogspot.com
Human Sexuality
Fr. Fausto Gomez Belerna, O.P. is our professor in this Subject
I have presented the research on “Contraception”
Contraception
Introduction
In our contemporary times, contraception or birth control has become a controversial issue. It seems to be a common practice in the married couples or even in the adolescents. It is very interesting for us to find out that why the church is against the contraceptive use? What is Natural Family Planning (NFP)? And is NFP considered as a contraceptive method?
In this assay, I would like to present an overview of contraception from the facts of contraceptive use. Then I will give an overview of the etymology of the word “contraception”, a brief history of contraception, kinds of contraception, the magisterial teaching of the Catholic Church and the pastoral point of view in dealing with the people.
Some facts of contraceptive use
The Guttmacher Institute has recently researched on the facts of American Teens’ Sexual and Reproductive Health[1]. The results are as following;
•The majority of sexually experienced teens (74% of females and 82% of males) used contraceptives the first time they had sex.
•The condom is the most common contraceptive method used at first intercourse; it was used by 66% of sexually experienced females and 71% of males.
•Nearly all sexually active females (98% in 2002) have used at least one method of birth control. The most common methods used are the condom (used at least once by 94%) and the pill (used at least once by 61%).
•Nearly one-quarter of teens that used contraceptives the last time they had sex combined two methods, primarily the condom and a hormonal method.
According to the Social Development Division of the United Nations, the information concerning the Economic and Social Commission for Asia and the Pacific (ESCAP)[2] in 2009 can be presented as following;
| Country | Population (thousands) | Total Fertility Rate | Contraceptive Use (percent) | Population in 2025 (thousands) |
| China | 1,345,751 | 1.8 | 90.2 | 1,453,140 |
| Hong Kong | 7,045 | 1.0 | 86.2 | 7,969 |
| Macau | 577 | 1.0 | - | 603 |
| Philippines | 92,263 | 3.0 | 48.9 | 117,270 |
| Thailand | 63,396 | 1.5 | 71.5 | 72,628 |
| Myanmar | 50,020 | 2.3 | 37.0 | 57,585 |
We might roughly say that from the number given above the percentage of the contraceptive use in the developed countries are higher. Although it is not said, in this report, that which kind of the contraceptive methods are mostly used, but we have the research from the Resource Center for Adolescent Pregnancy which reported that condom was the most used by the youth followed by the pills[3].
In Thailand, according to the research of the Ministry of the Public Health[4] has found that the numbers of the use of condom have been increasing after the campaign in 2007. It has also reported that about 93% of the prostitutes are using condom which will probably decrease the number of HIV/AIDS patients. Surprisingly, the ratio of the youth who are using condom and pills are reducing to the age of fourteen and there is also a possibility that at the age of thirteen they will likely have sexual experiences.
Etymology
The word contraception is derived from “contra” which means against or opposite and “conception” means the action of conceiving a child[5]. Therefore contraception refers to the acts that against conceiving a child. This is also known as “birth control”.
A brief history
The idea of birth control has appeared in the ancient history from the very first book of the scripture, Genesis. In chapter 38, we have the story of Tamar who is the ancestor of Jesus in the genealogy of Matthew. Apparently, in verses 4-10, we have Onan who is the second son of Judah. Practically his sexual relations with Tamar, the sister-in-law, will be the so called “Onanism”.
But since Onan knew that the offspring would not be his, he spilled his semen on the ground whenever he went in to his brother's wife, so that he would not give offspring to his brother. (Gen 38:9)
There are also historic records of Egyptian women using a pessary[6] (a vaginal suppository) made of various acidic substances and lubricated with honey or oil, which may have been somewhat effective at killing sperm. It is important to note that the sperm cell was not discovered until Anton van Leeuwenhoek invented the microscope in the late 17th century, so barrier methods employed prior to that time could not know of the details of conception. Asian women may have used oiled paper as a cervical cap, and Europeans may have used beeswax for this purpose. The condom appeared sometime in the 17th century, initially made of a length of animal intestine. It was not particularly popular, nor as effective as modern latex condoms, but was employed both as a means of contraception and in the hopes of avoiding syphilis, which was greatly feared and devastating prior to the discovery of antibiotic drugs.
In Indian traditional medicine[7], uses of the neem tree were described in Ayurvedic medicine, by Sushruta and in the Rasarathasamucchaya, Sarangadhara, Bhavaprakasha and Bhisagya Ratnavali. Held traditionally to have antifertility effects, its leaves were demonstrated to reduce pregnancy rate and litter size in a test of male rats.
In nineteenth Century, the concept of birth control has been promoted to become an acceptable act. There are several methods of controlling the population. While the teachings of the Catholic Church are still against any kind of contraceptive acts which are artificial. The Church accepts only the natural method. Because the Church does not regard this method as a contraceptive mean at all.
Kinds of contraception
The Pill (The combined oral contraceptive pill)[8]
The Pill is a tablet containing two female hormones – an estrogen and a progestogen. Various estrogens and progestogens are used in the many different types of Pill which are available. These two hormones will stop from ovulating (producing an egg) each month. And if a woman doesn’t ovulate, she won’t get pregnant. In addition, the hormones thicken the secretions round the cervix, making it more difficult for sperm to get through. Also, they make the lining of the womb thinner, so that it’s less receptive to an egg. They were first approved for contraceptive use in the United States in 1960, and are a very popular form of birth control.
| Disadvantages | Advantages |
| -Undesirable risk and side effect profile in some women -Not affordable for all women -Drug interactions | -High rate of efficacy -Relatively convenient -Multiple options available -Regulates menstrual cycle |
Condom
Condom is a barrier device most commonly used during sexual intercourse to reduce the likelihood of pregnancy and spreading sexually transmitted diseases, such as gonorrhea, syphilis, and HIV. It is put on a man's erect penis and physically blocks ejaculated semen from entering the body of a sexual partner. Because condoms are waterproof, elastic, and durable, they are also used in a variety of secondary applications. These include collection of semen for use in infertility treatment as well as non-sexual uses such as creating waterproof microphones and protecting rifle barrels from clogging. They are made of polyurethane or latex.
Condoms have been used for at least 400 years. Since the nineteenth century, they have been one of the most popular methods of contraception in the world. While widely accepted in modern times, condoms have generated some controversy, primarily over what role they should play in sex education classes.
There are two kinds of condom, one is for male and the other one is for female. The female condom has a flexible ring at each end — one secures behind the pubic bone to hold the condom in place, while the other ring stays outside the vagina.
| Disadvantages | Advantages |
| -Must be readily available. -Can interrupt sex play. -Can break or leak. -Possible allergic reaction. -Decreased sensation for some people | -Prevents the spread of sexually transmitted infections, including HIV and AIDS. -Birth control for men. -Available without a prescription. -No hormonal side effects. -Use can be part of sex play. -Easy to use. -Does not affect future fertility. |
A vasectomy is considered a permanent method of birth control. A vasectomy prevents the release of sperm when a man ejaculates. During a vasectomy, the vas deferens from each testicle is clamped, cut, or otherwise sealed. This prevents sperm from mixing with the semen that is ejaculated from the penis. An egg cannot be fertilized when there are no sperm in the semen. The testicles continue to produce sperm, but the sperm are reabsorbed by the body. This also happens to sperm that are not ejaculated after a while, regardless of whether you have had a vasectomy. Because the tubes are blocked before the seminal vesicles and prostate, you still ejaculate about the same amount of fluid.
It usually takes several months after a vasectomy for all remaining sperm to be ejaculated or reabsorbed. A man must use another method of birth control until he has a semen sample tested and it shows a zero sperm count. Otherwise, there will be a high possibility of pregnant.
| Disadvantages | Advantages |
| -Does not protect against sexually transmitted infections, including HIV/AIDS. -Not immediately effective. -Requires minor surgery in a clinic. -Possible rejoining of the vas deferens. -May not be reversible. -Possible regret. | - Permanent birth control. -Allows sexual spontaneity. -Requires no daily attention. -Does not affect pleasure. -Not messy. -Less complicated than female sterilization. |
There are two types of Female Sterilization: Tubal Ligation, a one-time outpatient surgery to cut or tie the fallopian tubes, or placement of Essure, spring-like coils inserted into the fallopian tubes through the vagina. Tubal Ligation, commonly called “getting your tubes tied,” is a surgical sterilization technique for women. This procedure closes the fallopian tubes, and stops the egg from traveling to the uterus from the ovary. It also prevents sperm from reaching the fallopian tube to fertilize an egg. In a tubal ligation, fallopian tubes are cut, burned, or blocked with riVangs, bands or clips. The surgery is effective immediately. Tubal ligations are 99.5% effective as birth control. They do not protect against sexually transmitted infections, including HIV/AIDS.
Women are fully able to enjoy sex after a tubal ligation. Usually, hormone levels and a woman's menstrual cycle are not noticeably changed by sterilization. Ovaries continue to release eggs, but they stop in the tubes and are reabsorbed by the body. Some women experience improved sexual pleasure because they are less worried about becoming pregnant.
| Disadvantages | Advantages |
| -Does not protect against sexually transmitted infections, including HIV/AIDS. -Requires surgery. -Has risks associated with surgery. -More complicated than male sterilization. -May not be reversible. -Possible regret. -Possibility of Post Tubal Ligation Syndrome | - Permanent birth control. -Immediately effective. -Allows sexual spontaneity. -Requires no daily attention. -Not messy. -Cost-effective in the long run. |
The coil (intra-uterine device)[10]
The coil (intra-uterine device)or intrauterine contraceptive device a mechanical device inserted into the uterine cavity for the purpose of contraception; these devices are made of metal, plastic, or other substances and come in various sizes and shapes. Their effectiveness is based on their alteration of the endometrium and consequent disruption of implantation; there is generally no effect on the menstrual cycle.
| Disadvantages | Advantages |
| -Recommended principally for women in monogamous relationships. -Can be expelled or become dislodged. -Not recommended for women with fibroids. | -Longevity -Low side effect profile -High initial cost, but low when averaged out over lifespan of device. |
It is also known as Coitus interruptus (withdrawal of the penis from the vagina prior to ejaculation) probably predates any other form of birth control. This is not a particularly reliable method of contraception, as few men have the self-control to correctly practice the method at every single act of sexual intercourse. Although it is commonly believed that pre-ejaculate fluid can cause pregnancy, modern research has shown that pre-ejaculate fluid does not contain viable sperm.
| Disadvantages | Advantages |
| -Does not protect against HIV/AIDS. -Nervousness and sexual interruption may lessen pleasure. -Requires male's ability to predict ejaculation and use self-control. -Less effective with less sexual experience. -Less effective than other methods of birth control. -Less effective if under the influence of alcohol or drugs. | -Free and always available -No side effects. -Does not alter the menstrual cycle. -Does not affect future fertility. -Can help partners be more aware of and learn about their sexual responsiveness. -More effective with better partner communication. -May be a more acceptable form of birth control for people with religious concerns about using other contraceptive tools. -More effective than using no birth control. |
Methods of identifying infertile days or Safe period to avoid pregnancy have been used for over a thousand years. Scientific knowledge gained during the past century has greatly increased the accuracy of these calendar based charts. Menstrual cycles have several days at the beginning that are infertile (pre-ovulatory infertility), a period of fertility, and then several days just before the next menstruation that are infertile (post-ovulatory infertility). The first day of bleeding is considered day one of the menstrual cycle. In this safe period calculator, days 1 to 7 and day 21 to rest of the cycle is calculated as safe for individuals with regular 26-30 days cycles. The ovulation time vary for each individual, and can occur at any time from 12th to 19th day of the cycle. Sperm can live up to 3 to 5 days in a woman’s reproductive tract, so it is possible to become pregnant if unprotected sex occurs few days before ovulation. The life span of the typical egg is relatively short, only around 24 hours. If fertilization does not occur within this time frame, the egg will die. Safe period for intercourse for not getting pregnant may be calculated from online safe period calculator.
| Disadvantages | Advantages |
| -Requires significant partner education, cooperation, and daily attention. -Relatively high failure rate. -Not ideal in per menopause years or for women with otherwise irregular cycles. | -Zero health risks or side effects. -Enhances body awareness and partner intimacy -Inexpensive |
This method contains a hormone called “progestogen”. It is a long-term method of contraception. It's injected into a muscle and the hormone is released very slowly into the body. There are two types of injection:
1.Depo-Provera provides contraceptive protection for three months (12 weeks).
2.Noristerate provides contraceptive protection for two months (eight weeks). Contraceptive
injections are more than 99 per cent effective. This means that using this method, fewer than one woman in 100 will get pregnant in a year. The hormone is injected into a muscle in your bottom. It's usually given during the first five days of a period when it provides immediate contraceptive protection. If given on any other day, an extra method of contraception must be used for seven days. The injection works by:
·stopping the ovaries releasing an egg each month
·stopping sperm reaching the egg by thickening the mucus from the cervix
·stopping the egg settling in the womb
| Disadvantages | Advantages |
| -The injection can cause irregular bleeding or longer periods. Some women find their periods stop completely, while others have frequent, light bleeding. Irregular bleeding can continue for some months after stopping the injections. -Some women experience side effects including weight increase, headaches, acne, breast tenderness, mood swings and bloating. -The injection cannot be removed from the body. If side effects occur, they'll last as long as the injection does and sometimes longer. -Your fertility and periods can take a while to get back to normal after stopping DepoProvera | - It's highly effective. -It doesn't interfere with sex. -The injection provides some protection against both cancer of the womb and pelvic inflammatory disease. -It can be used by women who are breastfeeding. -You don't have to think about contraception for as long as it works. |
Skin patch[12]
It is similar to a large Band Aid, that a woman places onto her skin to prevent pregnancy. The patch contains hormones that are released through the skin and into the bloodstream. It contains the same hormones, estrogen and progestin, which are found in commonly used birth control pills. Each patch is worn for a seven-day period for three weeks. The patch can be applied to four areas of the body: 1.abdomen; 2.upper outer arm; 3.torso (front of back); 4.buttocks. When it is replaced by the new one, it should not be stick on the same place.
| Disadvantages | Advantages |
| -Risk of blood clots in the legs or lungs. -Less effective in women weighing more than 198 pounds -Irregular bleeding -Weight gain -Breast tenderness -Less protection than for birth control pills against ectopic pregnancy, if pregnancy occurs while using the patch (an ectopic pregnancy occurs when a fertilized egg implants somewhere other than the uterus, usually in a fallopian tube. Such pregnancies carry risks to the mother and must be terminated properly.) | -The patch serves as a visible reminder that you are using your birth control. (If a patch falls off -- you know to put another one on. It also tends to be a good reminder to change the patch at the right time.) -It provides a weekly birth control method that does not require daily maintenance, like the pill, or require insertion before intercourse, like a diaphragm or cervical cap. |
Diaphragm
A diaphragm is a dome shaped disc made of rubber that has a flexible body and rim. It is inserted into the vagina and covers the cervix to prevent sperm from entering the uterus. A spermicide is also put on the device for added protection.
Cervical Cap
A cervical cap is a thimble shaped flexible device that is made of latex and comparatively smaller than the diaphragm. It is also inserted into the vagina and sits securely on the cervix, blocking the entry of sperm. A spermicide put on the cervical cap acts as an additional measure to kill sperm.
| Disadvantages | Advantages |
| -May reduce spontaneity. -Requires fitting/ periodic refitting. -Some users experience allergies. -Some consider method to be messy. | -Few side effects. -Can be inserted up to six hours in advance. -Can be used for intercourse during menses to collect flow. |
To sum up, birth control methods can be classified in to four major groups. They are likewise hormonal methods, barrier methods, chemical methods and natural methods.
Hormonal methods: Works in one or more ways: by preventing females from ovulating (releasing eggs), by blocking the sperm from entering the cervix and by preventing the embryo from attaching to the lining of the cervix.
Barrier methods: Works by keeping the sperm from reaching the egg.
Chemical methods: Chemical birth controls create a reaction in the body that reduces the chance of fertilization (sperm connecting with the egg).
Natural Family Planning methods: Natural birth control is the method of avoiding sex when a female is most likely to get pregnant without any side effects.
Each of these birth control methods works different ways and most of the artificial birth control methods are associated with mild or serious health risks and side effects. Failure rate of birth control methods vary from method to method.
The teaching of the Catholic Church on Contraception
We now come to the Official Magisterial Pronouncement of the Church especially on Contraception. According to Peschke, the question of the lawfulness of the means of birth control had been taken up for a first time in the encyclical called Casti Connubii, literary means “of chaste wedlock”. It was promulgated by Pope Pius XI on December 31, 1930. This document responded to the surrender on contraception of the Anglican Lambeth Conference in 1930.
In Casti Connubii, the newly discovered method of Ogino-Knaus has been approved by the Church because it respects the laws inherent in nature. It also rejects on other methods as they are on conforming to the natural law. In summary, we might say that in his encyclical, Pope Pius XI tried to explain the nature of matrimony as it had stated in Arcanum Divinae Sapientiae (the deepest wisdom of God), by Pope Leo XIII in 1880. In Casti Connubii, the Pope has treated five related topics as such; 1)The nature of Matrimony 2)The benefits of matrimony 3) The errors which arise concerning matrimony 4) The vices which are the result of the errors 5) The remedies for the vices.
Consequently, the Second Vatican council promulgated the Pastoral Constitution on the Church in the modern world, Gaudium et Spes, 1965. It stresses on the purpose of marriage which aims at unity and procreation. It says:
“depend solely on sincere intentions or on and evaluation of motives. It must be determined by objective standards. These base on the nature of the human person and his acts, preserve the full sense of mutual self giving and human procreation in the context of true love” (GS 51)
The decisive importance for the moral evaluation of the means of birth control was the assertion of Humanae Vitae (Of human life), promulgated by Pope Paul VI on July 25, 1968. The Pope had removed the issue of contraception from discussion during the council, reserving it to himself, because he wanted to wait until the Pontifical Commission appointed by John XXIII and expanded by himself, finished its investigative work. On the basis of both the majority and minority reports, Paul VI made a decision which is communicated in this encyclical, the last he wrote during his pontificate. He does so attempting to incorporate the new personalist and phenomenological language while retaining the insights of the more traditional scholastic approach.
It re-affirms that any use whatsoever of marriage must be open to procreation (HV 11). This teaching is seen as “base on the inseparable connection, established by God,” between the double meaning of the marital act, unitive and procreative significance (HV 12). Regarding contraception, Humanae Vitae asserts that contraceptive methods are in substance a moral disorder. The condemnation of abortion and direct sterilization is appeared in HV 14. There follows immediately the judgment concerning acts which have as their end or which are means to making procreation impossible. The arguments of lesser evil, and the principle of totality cannot be invoked to justify such acts. However the principle of double effect can be used to justify the use of these means for therapeutic reasons as long as the contraceptive effect is not directly willed (HV 15).
Paul VI wishes to remain in harmony with the traditional position. His reason for allowing NFP hinges around an indirect/direct act framework. His reasoning is from that of the parity of meanings. Contraceptive intercourse is wrong because it is a direct act separated from the marital act which has as its purpose the destruction of a parity that is natural to the meaning of marital love.
NFP is abstention from the use of the marital act during fertile times. One is not doing anything. Even though this abstention may have the same distant intention as that of the contraceptive act, that there will be no conception of a child.
In the apostolic exhortation, Familiaris Consortio, 1981, (of family partnership), On the Role of the Christian Family in the Modern World, Pope John Paul II wrote this after the Synod to reiterate the doctrine of Humanae Vitae. He puts “the innate language that express the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to other” (FC 32). There are no objections can be found in the rhythm method. The spouses submit themselves entirely to God’s plan and to the demands of a total self-giving.
The Pope also states that during the time of abstinence the couple has share with Christ on the cross. “It is only through the cross that the family can attain the fullness of its being and the perfection of its love” (FC 84).
Once more, Pope John Paul II, in his encyclical letter, Evangelium Vitae (the gospel of life), issued on March 25, 1995. He wrote that “it is frequently asserted that contraception, if made safe and available to all, is the most effective remedy against abortion. The Catholic Church is then accused of actually promoting abortion, because she obstinately continues to teach the moral unlawfulness of contraception. When looked at carefully, this objection is clearly unfounded. It may be that many people use contraception with the view to excluding the subsequent temptation of abortion. But the negative values inherent in the ‘contraceptive mentality’ are such that they in fact strengthen this temptation when an unwanted life is conceived” (EV 25).
Concerning the abstinence, in Evangelium Vitae we found that it could harm a marriage if it is done in a wrong reason; therefore it must be..
-Freedom, it is essential to the freedom of authentic conjugal love.
-Totality, it is a genuine love that the couple is giving to each other. They surrender totally to each other without fear.
-Fidelity, it is a raison d’être (reason for being).
-Openness to children, the bond of love that unites the Trinity becomes the very same bond that unites them.
The Catechism of the Church (CCC 2370) also restated what we have found in Humanae Vitae nos. 14-16 and Familiaris Consortio no. 32. The concept is that contraception is not open for life therefore it is intrinsically evil because it renders procreation impossible. But the Church does not regard Natural Family Planning a natural contraception but it is not contraception at all[13].
Lastly, I would like to present the Document of the Pontifical Council for the Family, Vademecum (go with me, handbook) for Confessors Concerning Some Aspects of the Morality of Conjugal Life. It, was issued on February 12, 1997, contained the importance of clear and certain guidelines to which the ministers of the sacraments of Reconciliation can refer in their dialogue with souls. The outline of this document can be laid as;
Introduction,
§ Aim of the document
§ Conjugal Chastity in the Doctrine of the Church
§ The Goods of Marriage and the Gift of Self
1.Holiness in Marriage
2.The Teaching of the Church on Responsible Procreation
3.Pastoral Guidelines for Confessors
Regarding contraception, we found in 2.4. that the Church has always taught the intrinsic evil of contraception, that is, of every marital act intentionally rendered unfruitful. This teaching is to be held as definitive and irreformable. Contraception is gravely opposed to marital chastity; it is contrary to the good of the transmission of life (procreative aspect), and to the reciprocal self-giving of the spouses (unitive aspect); it harms true love and denies the sovereign role of God in the transmission of human life. (cf. HV 14; FC 32)
However, profoundly different from any contraceptive practice is the behavior of married couples, who, always remaining fundamentally open to the gift of life, live their intimacy only in the unfruitful period, when they are led to this course by serious motives of responsible parenthood. This is true both from the anthropological and moral points of view, because it is rooted in a different conception of the person and of sexuality. The witness of couples who for years have lived in harmony with the plan of the Creator, and who, for proportionately serious reasons, licitly use the methods rightly called “natural”, confirms that it is possible for spouses to life the demands of chastity and of married life with common accord and full self-giving. (Vademecum 2.6.)
On the part of the penitent, the sacrament of Reconciliation requires sincere sorrow, a formally complete accusation of mortal sins, and the resolution, with the help of God, not to fall into sin again. If the confessor considers it necessary to question the penitent about the objective evil of Contraception, he should do with discretion and respect. (Vademecum 3.7.)
Pastoral aspects
There are many questions can be raised toward the contraceptive method and the teaching of the Church. Natural method is the only method that is accepted by the Church. However there is a possibility which limited the effective of this way and may render the pregnancy. Some couples may have a feeling that it is not easy to be abstinent for a period of time. Therefore many couples decide to use other contraceptive methods. These are some questions concerning contraceptive use may be brought to discuss.
How can we prove that the teaching of the Church base on the biblical reference?
There is nowhere in the bible that say about “thou shall not use contraception” but it does say we are created in the image and likeness of God as male and female (Gen 1:27). It does say “be fruitful and multiply” (Gen 1:28). Therefore any kind of act which is not open to life is unaccepted. Married acts of the couple must be open to life and be an expression of true love. In human and Christian perspective, sexual actuation is ordered only within marriage. Love is to live according to the image in which we’re made. Love is to give ourselves away freely, totally, faithfully, and fruitfully in imitation of Christ. Contracepted intercourse contradicts all of this[14].
What should be taught in order to promote Natural Family Planning (NFP)?
Couples who have been properly trained in modern methods of NFP can determine the fertile time of the wife’s cycle with 99 percent accuracy. If they have a just reason to avoid pregnancy, they choose to abstain from intercourse during that time. During the infertile phase of the cycle, if they so desire, they can choose to have intercourse without violating their marriage commitment in any way. The fact that pregnancy doesn’t result from these acts of intercourse is God’s doing, not theirs. Human dignity and the meaning of sexual intercourse dictate that the only acceptable birth control is self-control, abstinent.
According to the facts, we found that condom and the pills have been widely used. As the minister of the Church, what should we do in order to help them?
The messages in Vademecum have put some outlines for the confessor to help the penitents in the Sacrament of reconciliation. The confessors should be kind and patient. Many will not be able to live this fully, and we should appreciate the struggles they go through in attempting to do so. If they fail, we are to encourage them and help them. They still have a place in the Church, and we should allow and encourage them to make use of the sacraments. This, of course, requires that we treat them well in reconciliation if we want them to continue to come back, as the parents welcome their own children. One might think that the Catholic Church is out of touch with the needs of real people, or She is the prevailing contraceptive culture. Real people need the truth. Real people need to know the good news of our creation in the image of God and our all to love as Christ loves. The Catholic Church proposes this good news to the world.
Someone might perceive that there is no difference between the natural method and others.
First of all, we have to make clear that the Natural Family Planning is not regarded as one of the contraceptive method. Because there is no artificial means involve into the married acts. But there is the different between abortion and miscarriage, suicide and natural death. One might say that some kind of contraceptive is also abortive. Pope John Paul II said in L’Osservatore Romano, “Contraception is to be judged so profoundly unlawful as never to be, for any reason, justified. To think or to say the contrary is equal to maintaining that in human life, situations may arise in which it is lawful not to recognize God as God. The husband and wife are called to be procreative. If they have a good reason to avoid pregnancy, they are free to be non-procreative. But it is totally contradicted of the deepest essence of the sacrament of marriage to be anti-procreative.
Regarding the anti-HIV campaign, Condom is introduced to be used to have a safe sex. What should we say?
We have to be strong in the sense that not only the sex education should be render to the youth but also sexual morality and the meaning of love. The anti-HIV campaign is just to prevent from STDs but there is something much more than that. Today the dominant culture is trying to legitimate the separation between sex and love, love and fidelity, sexuality and procreation. This trivialization of sexuality is, in fact, the trivialization of the person, who is thus easily reduced to an object[15]. Sex education is not a duty of the school or the Public Health but rather the parents. It’s the duty of parents to be generous appropriate to responsible parenthood. (cf. CCC 2368)
Conclusion
The physicality of sexual intercourse bespeaks the unitive and procreative meanings essentially constitutive of man and woman. Since God has so constituted the symbolism of sexual intercourse along with the natural biorhythms of fertility to mediate the essential meanings of man and woman, the human person must always respect and never nullify the inseparable connection or correlation willed by God between the unitive and procreative values of the genital embrace.
Respect for the natural biorhythms of fertility entails respect for God who authors them as well as for the full humanity of the person of whom they are an integral dimension. Responsible parenthood is an imperative of spouses realized through a generous and prudent discernment process which synthesizes crucial factors that are interrelated and passion at the service of unitive and procreative values, and due regard for physical, economic, psychological and social conditions in harmony with the moral order established by God.
Natural Family Planning (NFP) implements responsible parenthood because spouses who use such a method adequately synthesize these crucial factors and choose to refrain from actualizing procreation during the infertile periods of the biorhythms themselves. Artificial contraception, on the other hand, is objectively grave and intrinsically disordered because spouses who use such a method inadequately contradict the procreative call of God mediated through the natural biorhythms of fertility.
I would like to end this article with the wonderful teaching of St. Paul that is “May we never do evil so that good may result” (Rom 3:8).
References
Catechism of the Catholic Church. (1997). New York: Doubleday
Dunn, H. P. (1997). The Doctor and Christian marriage. Makati: St. Pauls.
John Paul II. (1997). Theology of the Body: Human Love in the Divine Plan. Boston:
Pauline Books and Media.
Peschke, K. H. (2001). Christian Ethics. Manila: Logos Publications.
Pontifical Council for the Family. (2004). Enchiridion on the Family. Boston:
Pauline books and media.
West, C. (2004). Good News about Sex and Marriage. Ohio: St. Anthony Press.
Submitted by Vorasil RUEKSAWANG
School of Christian Studies, USJ, Macau
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[13]Christopher West, (2004), Good News about Sex and Marriage. Ohio: St. Anthony Press. p. 115
[14] Christopher West, (2004), Good News about Sex and Marriage. Ohio: St. Anthony Press. p112.
[15] Faust Gomez, (2009), HIV/AIDS Ethical Perspective, A pilgrim’s Notes. Manila: UST Publishing. p 309.
