The Papal Encyclical Humanae Vitae was met with debate and consternation from various corners of the Church. Perceived largely as a negative teaching, Paul VI maintained otherwise (Smith 161-165). A proper and complete understanding of the notion of munus, reveals that Humanae Vitae is an empowering and joyful celebration of humanity’s role in the work of God in the modern world.
The opening line of Humanae Vitae reads, “Humanae vitae tradendae munus gravissimum”, translated, “The most serious duty of transmitting human life” (Smith 137). To understand munus simply as a “duty” does not do the word justice, and implies a negative connotation that is not intended (Smith 136-137). The 248 uses of the word in the documents of the Second Vatican Council reveal a much more dynamic, and positive meaning of the word. To name only a few: Mary’s role as Mother of God, Peter’s power to bind and to loose, the Universal Authority of the Pope, and his infallibility (Smith 139). Clearly the Council makes use of this word not to assign tasks or jobs, but in fact to identify gifts and sacred roles in the divine plan of God.
Discussion then, of this munus that is entrusted to married couples, is not one that is about prohibitions and laws enacted upon us by an outside force. Rather this munus is a gift from the Lord, and the Church safeguards and protects it as part of her own munus, and each and every member of the Church plays a part.
Intrinsic to the munus of the Church and the Magisterium is the protection and safeguarding of that which God has given to us. The very first of these blessings being the natural law, which is inscribed on our very hearts, and not a legislation that is imposed from some outside source (Humanae Vitae, 18). As a Sacramental Sign to the world the Married couple reflects the love of Christ for his spouse, the Church. Through a mutual and total gift of self, the married couple comes into a communion that that ends not in itself, but rather that yields life (HV, 8). The qualities of human nature reveal to us the intention of God in the marital relationship.
This act of the married couple in coming together in their physicality has two inseparable and absolute purposes: union and procreation. Discerning God’s intention in this is clearly accessible by reason (HV 12). “Because of its intrinsic nature, the marital act, which unites husband and wife with the closest of bonds, also makes them capable of bringing forth new life according to the laws written into their very natures as male and female” (HV 12). Without a doubt this munus is clearly a gift to celebrate! It is the sharing in God’s very life giving nature by functioning in the world as the paradigmatic example of that which lies at the core of God’s very being.
As the true reflection of the spousal love of Christ and the Church, we can see that marital love is far deeper than a sentimental emotion, and sexuality rightly lived is more than carnal impulse. It is an act of the will involving both body and spirit. It is joyfully, freely, and generously given as gift to the other. It is faithful and exclusive. Finally, it does not end in itself but is directed toward procreation by its very nature, and bears life (HV 9). The munus of Marriage would seem to be the same as the munus of Christ in the incarnation, and his faithful remaining with the Church. What an incredible gift to share in the divine plan playing out in the world today.
Rightly living this munus also involves for the marred couple a conscious awareness of the realities of their lives, and the means within which they can live. It is in the name of this notion of responsible parenthood that the secular world raises their voices in suggesting the use of everything from artificial forms of contraception to the outright horror of abortion to manage family size (HV 10-14). Human reason guides us to the assent that the interruption of the natural order, and the plan of God, with human invention is intrinsically evil (HV 14). However, further embracing the rhythms of nature by refraining from the marital act during periods of fertility provides a solution that is not at all inconsistent with the munus of married couples (HV 16). Making use of this option in fact further celebrates the dignity of male and female by avoiding an artificial option that can lead to both the devaluation of the wife by the husband, and a general misunderstanding that humanity has the right and the power to control the forces of nature (HV 16-17). This recourse to the infertile period further elevates the joy of the munus of married couples by further imitating Christ in self-mastery, and holy chastity (HV 18, 21, 22).
This teaching does not only uplift and celebrate the munus of married couples but rather that of all people! It serves as a call to public officials as they examine the concerns related to population growth in nations. How often are these “concerns” in fact truly the result of human selfishness with resources, while the claim is made that it is the result of a natural process (HV 23). It serves as a call to scientists, doctors, and health care professionals to continue to work diligently in their field in order to provide more detailed information for married couples who are entering into the process of natural, responsible family planning (HV 24, 27).
It serves as an obvious call to married couples, who entered into their personal munus with the Lord on the day of their Baptism (HV 25), “which was more fully specified and confirmed anew with the Sacrament of Marriage” (HV 25). In coming together with other couples who are likewise striving to live this same truth an effective “apostolate” is built up directed toward the greater glory of God (HV 26).
It serves as a reminder to clergy of their munus, of living in communion with Christ, the eternal high priest and shepherd, through their obedience with the magisterium of the Church. The preaching and pastoral ministry of priests, and the apostolic ministry of bishops, if rightly living their munus, will organically result in this teaching being central to their work (HV 28-30).
It is clear that Humanae Vitae is not at all a disciplinary teaching, or a negative instruction. Paul VI himself called it “a positive presentation of conjugal morality in relation to its mission of love and fruitfulness” (Smith 165). In truth however, it extends even beyond that, inviting the entire human family, each in accord with their place in life, to uphold and celebrate this pivotal aspect of the plan of God in which we all share. It highlights how the munus of every Christian includes organically a concern for the transmission of life, and how that proper transmission is a celebration of true freedom.
Works Cited
Pope Paul VI. Humanae Vitae. Vatican: Libreria Editrice Vaticana, 1968.
Smith, Janet E. “Chapter 5: Some Theological Considerations.” Humanae Vitae: A
Generation Later.Washington, D.C.: Catholic University of America Press, 1991. 136-140. eBook.
Smith, Janet E. “Chapter 6: The Aftermath of Humane Vitae and the 'Revision' of Natural
Law.”Humanae Vitae: A Generation Later. Washington, D.C.: Catholic University of America Press, 1991. 161-193. eBook.