How great is the dignity of chaste wedlock,
Venerable Brethren, may be judged best from this that Christ Our Lord, Son of
the Eternal Father, having assumed
the nature of fallen man, not only, with His loving desire of compassing the
redemption of our race, ordained it in an especial manner as the principle and
foundation of domestic society and therefore of all human intercourse, but also
raised it to the rank of a truly and great sacrament of the New Law, restored
it to the original purity of its divine institution, and accordingly entrusted
all its discipline and care to His spouse the Church. {Para. 1}
In order, however, that amongst men of every nation
and every age the desired fruits may be obtained from this renewal of
matrimony, it is necessary, first of all, that men's minds be illuminated with
the true doctrine of Christ regarding it; and secondly, that Christian spouses,
the weakness of their wills strengthened by the internal grace of God, shape
all their ways of thinking and of acting in conformity with that pure law of
Christ so as to obtain true peace and happiness for themselves and for their
families. {Para. 2}
… let it be repeated as an immutable and inviolable
fundamental doctrine that matrimony was not instituted or restored by man but
by God; not by man were the laws made to strengthen and confirm and elevate it
but by God, the Author of nature, and by Christ Our Lord by Whom nature was
redeemed, and hence these laws cannot be subject to any human decrees or to any
contrary pact even of the spouses themselves. This is the doctrine of Holy
Scripture; this is the constant tradition of the Universal Church; this the
solemn definition of the sacred Council of Trent, which declares and
establishes from the words of Holy Writ itself that God is the Author of the
perpetual stability of the marriage bond, its unity and its firmness. {Para. 5}
The following section from Casti Connubii speaks particularly to the sodomite bastardization of marriage in regard to the just punishment deserved by replacing sanctity in accord with the natural and divine laws of God with the hedonism of the devil!
By matrimony, therefore, the souls of the
contracting parties are joined and knit together more directly and more
intimately than are their bodies, and that not by any passing affection of
sense of spirit, but by a deliberate and firm act of the will; and from this
union of souls by God's decree, a sacred and inviolable bond arises. Hence the
nature of this contract, which is proper and peculiar to it alone, makes it
entirely different both from the union of animals entered into by the blind
instinct of nature alone in which neither reason nor free will plays a part,
and also from the haphazard unions of men, which are far removed from all true
and honorable unions of will and enjoy none of the rights of family life.
{Para. 7}
From this it is clear that legitimately constituted
authority has the right and therefore the duty to restrict, to prevent, and to
punish those base unions which are opposed to reason and to nature; but since
it is a matter which flows from human nature itself, no less certain is the
teaching of Our predecessor, Leo XIII of happy memory: "In choosing a
state of life there is no doubt but that it is in the power and discretion of
each one to prefer one or the other: either to embrace the counsel of virginity
given by Jesus Christ, or to bind himself in the bonds of matrimony. To take
away from man the natural and primeval right of marriage, to circumscribe in
any way the principal ends of marriage laid down in the beginning by God
Himself in the words 'Increase and multiply,' is beyond the power of any human
law." {Para. 8}
Casti Connubii makes it very clear that the primary end of marriage is the procreation and the education of children. Man does not just reproduce for survival of the species, which is something that any animal is instinctively capable of doing. Rather, man, made in the Image and Likeness of God, procreates to increase the population of Heaven, which was God’s intent for man at creation.
Since, however, We have spoken fully elsewhere on
the Christian education of youth, let us sum it all up by quoting once more the
words of St. Augustine: "As regards the offspring it is provided that they
should be begotten lovingly and educated religiously," - and this is also
expressed succinctly in the Code of Canon Law - "The primary end of
marriage is the procreation and the education of children." {Para. 17}
Nor must we
omit to remark, in fine, that since the duty entrusted to parents for
the good of their children is of such high dignity and of such great
importance, every use of the faculty given by God for the procreation of new
life is the right and the privilege of the married state alone, by the law of
God and of nature, and must be confined absolutely within the sacred limits of
that state. {Para. 18}
It does not get any clearer than the following sections from Casti Connubii as to what man’s priorities are given that the “first blessing of matrimony” is the procreation of children.
The second blessing of matrimony which We said was
mentioned by St. Augustine, is the blessing of conjugal honor which consists in
the mutual fidelity of the spouses in fulfilling the marriage contract, so that
what belongs to one of the parties by reason of this contract sanctioned by
divine law, may not be denied to him or permitted to any third person; nor may
there be conceded to one of the parties anything which, being contrary to the
rights and laws of God and entirely opposed to matrimonial faith, can never be
conceded. {Para. 19}
Wherefore, conjugal faith, or honor, demands in the
first place the complete unity of matrimony which the Creator Himself laid down
in the beginning when He wished it to be not otherwise than between one man and
one woman. And although afterwards this primeval law was relaxed to some extent
by God, the Supreme Legislator, there is no doubt that the law of the Gospel
fully restored that original and perfect unity, and abrogated all dispensations
as the words of Christ and the constant teaching and action of the Church show
plainly. With reason, therefore, does the Sacred Council of Trent solemnly
declare: "Christ Our Lord very clearly taught that in this bond two
persons only are to be united and joined together when He said: 'Therefore they
are no longer two, but one flesh.’" {Para. 20}
Nor did Christ Our Lord wish only to condemn any
form of polygamy or polyandry, as they are called, whether successive or
simultaneous, and every other external dishonorable act, but, in order that the
sacred bonds of marriage may be guarded absolutely inviolate, He forbade also
even willful thoughts and desires of such like things: "But I say to you,
that whosoever shall look on a woman to lust after her hath already committed
adultery with her in his heart." Which words of Christ Our Lord cannot be
annulled even by the consent of one of the partners of marriage for they express
a law of God and of nature which no will of man can break or bend. {Para. 21}
Nay, that mutual familiar intercourse between the
spouses themselves, if the blessing of conjugal faith is to shine with becoming
splendor, must be distinguished by chastity so that husband and wife bear
themselves in all things with the law of God and of nature, and endeavor always
to follow the will of their most wise and holy Creator with the greatest
reverence toward the work of God. {Para. 22}
What the modern Church has forgotten
Now we see something in Casti Connubii that is missing in the modern Church, something that needs to be restored, i.e., the formal recognition that the Church alone must be the primary advisor to the nations of the world in order to preserve the moral order by countering the confusion of the “father-of-lies.” Where but in the Catholic Church, where there is worship of the One Triune God, is there found a consistent moral ethic that is never compromised, and clearly delineated in accord with the teachings of her Founder Who is Perfect Truth? For example, where in the non-Catholic world has there been complete consistent opposition to the contraceptive mentality of the age with all of its attendant derivatives to include sexual promiscuity, abortion, homosexuality, and euthanasia to name but a few? The worship of illusory false gods, in particular the Kantian “god in the mirror,” and/or the denial of the True Faith does not lend itself to such moral clarity and confidence, which Catholicism solely enjoys as being infallibly protected by the Holy Ghost in matters of faith and morals. Nowhere is this infallible protection better evidenced than by observing that the Church has been prophetic in regard to the consequences of ignoring her moral teaching, e.g., Casti Connubii.
But not only in regard to temporal goods, Venerable
Brethren, is it the concern of the public authority to make proper provision
for matrimony and the family, but also in other things which concern the good
of souls. just laws must be made for the protection of chastity, for reciprocal
conjugal aid, and for similar purposes, and these must be faithfully enforced,
because, as history testifies, the prosperity of the State and the temporal
happiness of its citizens cannot remain safe and sound where the foundation on
which they are established, which is the moral order, is weakened and where the
very fountainhead from which the State draws its life, namely, wedlock and the
family, is obstructed by the vices of its citizens. {Para. 123}
For the preservation of the moral order neither the
laws and sanctions of the temporal power are sufficient, nor is the beauty of
virtue and the expounding of its necessity. Religious authority must enter in
to enlighten the mind, to direct the will, and to strengthen human frailty by
the assistance of divine grace. Such an authority is found nowhere save in
the Church instituted by Christ the Lord. Hence We earnestly exhort in the
Lord all those who hold the reins of power that they establish and maintain firmly
harmony and friendship with this Church of Christ so that through the united
activity and energy of both powers the tremendous evils, fruits of those wanton
liberties which assail both marriage and the family and are a menace to both
Church and State, may be effectively frustrated. {Para. 124}
Governments can assist the Church greatly in the
execution of its important office, if, in laying down their ordinances, they
take account of what is prescribed by divine and ecclesiastical law, and if
penalties are fixed for offenders. For as it is, there are those who think that
whatever is permitted by the laws of the State, or at least is not punished by
them, is allowed also in the moral order, and, because they neither fear God
nor see any reason to fear the laws of man, they act even against their
conscience, thus often bringing ruin upon themselves and upon many others.
There will be no peril to or lessening of the rights and integrity of the State
from its association with the Church. Such suspicion and fear is empty and
groundless, as Leo Xlll has already so clearly set forth: "It is generally
agreed," he says, "that the Founder of the Church, Jesus Christ,
wished the spiritual power to be distinct from the civil, and each to be free
and unhampered in doing its own work, not forgetting, however, that it is
expedient to both, and in the interest of everybody, that there be a harmonious
relationship. . . If the civil power combines in a friendly manner with the
spiritual power of the Church, it necessarily follows that both parties will
greatly benefit. The dignity of the State will be enhanced, and with religion
as its guide, there will never be a rule that is not just; while for the Church
there will be at hand a safeguard and defense which will operate to the public
good of the faithful." {Para. 125}
We have already seen and come to the conclusion that
the principal cause of the confusion, restlessness, and dangers which are so
prominent a characteristic of false peace is the weakening of the binding force
of law and lack of respect for authority, effects which logically follow upon
denial of the truth that authority comes from God, the Creator and Universal
Law-giver. {Para. 39}
The only remedy for such state of affairs is the
peace of Christ since the peace of Christ is the peace of God, which could not
exist if it did not enjoin respect for law, order, and the rights of authority.
In the Holy Scriptures We read: "My children, keep discipline in
peace." (Ecclesiasticus xli, 17) "Much peace have they that love the
law, O Lord." (Psalms cxviii, 165) "He that feareth the commandment,
shall dwell in peace." (Proverbs xiii, 13) Jesus Christ very expressly
states: "Render to Caesar the things that are Caesar's." (Matt. xxii,
21) He even recognized that Pilate possessed authority from on High (John xiv,
11) as he acknowledged that the scribes and Pharisees who though unworthy sat
in the chair of Moses (Matt. xxiii, 2) were not without a like authority. In
Joseph and Mary, Jesus respected the natural authority of parents and was
subject to them for the greater part of His life. (Luke ii, 51) He also taught,
by the voice of His Apostle, the same important doctrine: "Let every soul
be subject to higher powers: for there is no power but from God." (Romans
xiii, 1; cf. also 1 Peter ii, 13, 18) {Para. 40}
If we stop to reflect for a moment that these ideals
and doctrines of Jesus Christ, for example, his teachings on the necessity and
value of the spiritual life, on the dignity and sanctity of human life, on the
duty of obedience, on the divine basis of human government, on the sacramental
character of matrimony and by consequence the sanctity of family life -- if we
stop to reflect, let us repeat, that these ideals and doctrines of Christ
(which are in fact but a portion of the treasury of truth which He left to
mankind) were confided by Him to His Church and to her alone for safekeeping,
and that He has promised that His aid will never fail her at any time for she
is the infallible teacher of His doctrines in every century and before all
nations, there is no one who cannot clearly see what a singularly important
role the Catholic Church is able to play, and is even called upon to assume, in
providing a remedy for the ills which afflict the world today and in leading
mankind toward a universal peace. {Para. 41}
Because the Church is by divine institution the sole
depository and interpreter of the ideals and teachings of Christ, she alone
possesses in any complete and true sense the power effectively to combat that
materialistic philosophy which has already done and, still threatens, such tremendous
harm to the home and to the state. The Church alone can introduce into society
and maintain therein the prestige of a true, sound spiritualism, the
spiritualism of Christianity which both from the point of view of truth and of
its practical value is quite superior to any exclusively philosophical theory.
The Church is the teacher and an example of world good-will, for she is able to
inculcate and develop in mankind the "true spirit of brotherly love"
(St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising
the public estimation of the value and dignity of the individual's soul help
thereby to lift us even unto God. {Para. 42}
Finally, the Church is able to set both public and
private life on the road to righteousness by demanding that everything and all
men become obedient to God "Who beholdeth the heart," to His
commands, to His laws, to His sanctions. If the teachings of the Church could
only penetrate in some such manner as We have described the inner recesses of
the consciences of mankind, be they rulers or be they subjects, all eventually
would be so apprised of their personal and civic duties and their mutual
responsibilities that in a short time "Christ would be all, and in
all." (Colossians iii, 11)
{Para. 43}
An answer to the confusion of those who seek a geopolitical utopia solely via natural means and institutions is given in the following sections of Ubi Arcano. (Hint, it is not found in the UN, contrary to some prominent voices in the Vatican today).
Since the Church is the safe and sure guide to
conscience, for to her safe-keeping alone there has been confided the doctrines
and the promise of the assistance of Christ, she is able not only to bring
about at the present hour a peace that is truly the peace of Christ, but can,
better than any other agency which We know of, contribute greatly to the
securing of the same peace for the future, to the making impossible of war in
the future. For the Church teaches (she alone has been given by God the mandate
and the right to teach with authority) that not only our acts as individuals
but also as groups and as nations must conform to the eternal law of God. In
fact, it is much more important that the acts of a nation follow God's law,
since on the nation rests a much greater responsibility for the consequences of
its acts than on the individual.
{Para. 44}
When, therefore, governments and nations follow in
all their activities, whether they be national or international, the dictates
of conscience grounded in the teachings, precepts, and example of Jesus Christ,
and which are binding on each and every individual, then only can we have faith
in one another's word and trust in the peaceful solution of the difficulties
and controversies which may grow out of differences in point of view or from
clash of interests. An attempt in this direction has already and is now being
made; its results, however, are almost negligible and, especially so, as far as
they can be said to affect those major questions which divide seriously and
serve to arouse nations one against the other. No merely human institution of
today can be as successful in devising a set of international laws which will
be in harmony with world conditions as the Middle Ages were in the possession
of that true League of Nations, Christianity. It cannot be denied that in
the Middle Ages this law was often violated; still it always existed as an
ideal, according to which one might judge the acts of nations, and a beacon
light calling those who had lost their way back to the safe road. {Para.
45}
There exists an institution able to safeguard the
sanctity of the law of nations. This institution is a part of every nation; at
the same time it is above all nations. She enjoys, too, the highest authority,
the fullness of the teaching power of the Apostles. Such an institution is the
Church of Christ. She alone is adapted to do this great work, for she is not
only divinely commissioned to lead mankind, but moreover, because of her very
make-up and the constitution which she possesses, by reason of her age-old
traditions and her great prestige, which has not been lessened but has been
greatly increased since the close of the War, cannot but succeed in such a
venture where others assuredly will fail.
{Para. 46}
It is, therefore, a fact which cannot be questioned
that the true peace of Christ can only exist in the Kingdom of Christ --
"the peace of Christ in the Kingdom of Christ." It is no less
unquestionable that, in doing all we can to bring about the re-establishment of
Christ's kingdom, we will be working most effectively toward a lasting world
peace. Pius X in taking as his motto "To restore all things in
Christ" was inspired from on High to lay the foundations of that
"work of peace" which became the program and principal task of
Benedict XV. These two programs of Our Predecessors We desire to unite in one
-- the re-establishment of the Kingdom of Christ by peace in Christ --
"the peace of Christ in the Kingdom of Christ." With might and main
We shall ever strive to bring about this peace, putting Our trust in God, Who
when He called Us to the Chair of Peter, promised that the divine assistance
would never fail Us. We ask that all assist and co-operate with Us in this Our
mission. Particularly We ask you to aid us, Venerable Brothers, you, His sheep,
whom Our leader and Lord, Jesus Christ, has called to feed and to watch over as
the most precious portion of His flock, which comprises all mankind. For, it is
you whom the "Holy Ghost hath placed to rule the Church of God" (Acts
xx, 28), you to whom above all, and principally, God "hath given the
ministry of reconciliation, and who for Christ therefore are ambassadors."
(II Cor. v, 18, 20) You participate in His teaching power and are "the
dispensers of the mysteries of God." (I Cor. iv, 1) You have been called
by Him "the salt of the earth," "the light of the world"
(Matt. v, 13, 14), fathers and teachers of Christian peoples, "a pattern
of the flock from the heart" (I Peter v, 3), and "you shall be called
great in the kingdom of heaven." (Matt. v, 19) In fine, you are the links
of gold, as it were, by which "the whole body of Christ, which is the
Church, is held compacted and fitly joined together" (Ephesians iv, 15,
16), built as it is on the solid rock of Peter. {Para. 49}
The duty of Catholic philosophy is to present to the world arguments from reason that reinforce faith to underscore the truth of the traditional teaching of the Church in regard to the earthly reign of Christ the King leading ultimately to a Kingdom not of this world.