Humanae Vitae, Pope Paul VI, and Paul the Apostle (Part 1)

51 years ago, in July 1968, Pope Paul VI published an encyclical letter called Humanae Vitae ('Human Life') that is one of the most counter-cultural documents ever produced by the Catholic Church. In 1968, the Sexual Revolution was in full swing in the West, and social norms (and legal codes) concerning sexual behaviour were rapidly changing or would change in the future as a result. Specifically, sexual and related behaviours that were becoming or would become increasingly normalised in society included artificial contraception (especially the Pill), abortion, pornography, masturbation, premarital sex, casual sex, and homosexual sex. The common denominator to all of these items is the driving of a wedge between sex and procreation. The only essential purpose of sex is enjoyment (including relational bonding, for the more conservatively and monogamously minded); pregnancy is an incidental side effect that can be welcomed, avoided, or terminated as desired.

Against this background—and against the advice of some of his theological advisers—Pope Paul VI authoritatively taught in Humanae Vitae that the sexual act has two essential purposes, namely unitive and procreative. The unitive purpose is to unite married couples in mutual love, thus strengthening the marital bond. The procreative purpose is to produce offspring and thus perpetuate the human race. These purposes are intimately related in that a strong marital union contributes to a healthy setting for raising children. By declaring both of these purposes to be essential to the sexual act, the Pontiff implicitly reinforced the Church's long-standing prohibition on non-procreative sexual acts (e.g., masturbation, oral sex, anal sex) and explicitly forbade the use of contraception: 'any action which either before, at the moment of, or after sexual intercourse, is specifically intended to prevent procreation' is excluded. The only family planning method that is permitted is periodic abstinence, i.e. to 'take advantage of the natural cycles immanent in the reproductive system and engage in marital intercourse only during those times that are infertile.' In effect, the Pope ruled all the 'fruits' of the Sexual Revolution off-limits. This was a radical stand to make, as by this time most of the Protestant world had embraced contraception as an acceptable family planning method, and many observers—Catholic and non-Catholic—assumed that the Pope would follow suit.

Humanae Vitae does not quote any Scripture, since it is intended more as a pastoral instruction than a theological treatise. Nevertheless, my recent study of the letters of St. Paul have led me to marvel at how aptly Pope Paul VI was named; for his teachings in Humanae Vitae are anticipated in the writings of his namesake apostle. (This is true despite the fact that Paul (and Scripture generally) offers no direct teaching on contraception.) In what follows I will briefly comment on Paul's ideas on sexuality and marriage based on passages in Romans and 1 Corinthians, and compare them to Humanae Vitae.

Injunctions against sexual immorality (porneia) are a common feature of the Pauline and deutero-Pauline1 epistles (1 Cor. 6:9-10; 2 Cor. 12:21; Gal. 5:19-21; 1 Thess. 4:3-5; Eph. 5:3-5; Col. 3:5-9; 1 Tim. 1:9-10). However, these are generally brief warnings and 'vice lists' that offer little insight into the theological grounding of Paul's sexual ethic. We do observe that sexual immorality is of 'the flesh,' the morally compromised aspect of human nature (Gal. 5:19), and that it correlates with idolatry and 'the Gentiles who do not know God' (1 Thess. 4:5; Eph. 5:5). The material that gives us greater insight into Paul's sexual ethic is found in Romans 1:18-32 and in 1 Corinthians 5-7.

Romans 1:18-32 is a section of the letter that contributes to a wider argument. Paul here effectively assumes the guise or role of a scrupulously law-observant Jew or Jewish Christian in order to indignantly condemn Gentiles for their idolatry and resulting loose morals. By v. 32 his Judaeo-centric readers are cheering him on as he unloads on the 'Gentile sinners' (for this phrase see Gal. 2:15). However, it is all a setup: beginning in 2:1 he turns the tables on self-righteous fellow Jews in order to eventually conclude that 'all, both Jews and Gentiles, are under sin' and in need of the redemption that is in Christ Jesus (Rom. 3:9, 24). The point is not that Gentiles are actually good and Jews are bad, but that everyone is bad. Therefore, Paul's attack on Gentile sin in Romans 1:18-32, although a clever rhetorical device, does represent his actual views.

The main thrust of Romans 1:18-32 is that the Gentiles are culpably ignorant of God and idolatrous, and that as a result God has 'given them up' to their human fallenness ('the lusts of the hearts,' 1:24; 'degrading passions,' 1:26; 'their undiscerning mind,' 1:28), resulting in all kinds of wicked behaviour enumerated in vv. 29-31. However, in vv. 25-27 Paul singles out certain immoral sexual behaviour for special censure:

25 They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen. 26 Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, 27 and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. (NABRE)

Now, Romans 1:26-27 is one of what LGBT Christians refer to as 'the clobber passages' that are used as proof texts (often without any nuance) to oppose same-sex relationships/marriage, or simply to make gay people feel unwelcome. My intention is certainly not to 'clobber' anyone but only to carefully examine Paul's contextual meaning. Notice that the immoral sexual behaviour described in vv. 26-27 results from denying God's creatorship.2 This implies that, for Paul, sexual morality is grounded in God's creative design, i.e., in nature. This is confirmed when Paul describes the illicit behaviour as an exchange or abandonment of 'the natural function' or 'the natural relations' (Greek: tēn phusikēn chrēsin) and as 'contrary to nature' (para phusin). By referring here to humans in their sexuality as 'male' (arsēn) and 'female' (thēlus) (terms Paul rarely uses),3 Paul alludes to the Genesis creation story ('he made them male [arsēn] and female [thēlus],' Gen. 1:27 LXX) and so grounds his understanding of 'the natural function' in the sexual complementarity of creation and the accompanying responsibility to procreate (Gen. 1:28). This reading of Paul's intent is supported by evidence from his historical context in Hellenistic Judaism.4

In Humanae Vitae, Pope Paul VI follows in his namesake's footsteps, emphasising that the Church's teaching on marriage 'is based on the natural law as illuminated and enriched by divine Revelation'. The Church acknowledges and defers to God's 'wisely ordered laws of nature,' including the natural phenomenon of sexual procreation. While Paul in Romans 1:26 probably refers to female-female homoerotic acts,5 just as 1:27 clearly refers to male-male homoerotic acts,6 it would be consistent with Paul's reasoning to regard as 'contrary to nature' and thus immoral any sexual act that involves a departure from 'the natural function' of sex, which includes its procreative purpose. Thus, in prohibiting measures intended to 'obstruct the natural development of the generative process,' Pope Paul VI in Humanae Vitae drew a conclusion that had been anticipated by Paul the Apostle in Romans 1:26.

The second part of this article will look at Paul's teaching on sex and marriage in 1 Corinthians 5-7, and how this too anticipates the teaching of Pope Paul VI in Humanae Vitae.

Footnotes

• 1 The deutero-Pauline epistles are those that claim to have been written by Paul but that many modern scholars believe were written by someone else in his name, even after his death. The deutero-Pauline letters mentioned here are Ephesians, Colossians, and 1 Timothy. Romans, 1-2 Corinthians, Galatians, and 1 Thessalonians were all indisputably written by Paul himself.
• 2 The link that Paul identifies between idolatry and sexual immorality is causal: the one leads to the other. Of course, in making this connection Paul would have been well aware of the sexual debauchery and prostitution that often accompanied idolatrous worship. However, this does not mean that Paul condemns sexually immoral acts only when practiced as part of idolatrous worship. The text is clear that he condemns such acts because they are intrinsically contrary to the natural order.
• 3 Neither of these words occurs elsewhere in Paul's letters apart from Gal. 3:28, where the gendering of humans is again the point at issue. In the entire rest of the New Testament, the words arsēn and thēlus occur together only in Matt. 19:4 and Mark 10:6, both quotations from the creation story of Gen. 1:27 made to ground Jesus' teaching on marriage.
• 4 For example, Paul's contemporary Philo of Alexandria describes homoerotic acts as 'contrary to nature' (para phusin, the same phrase Paul uses in Rom. 1:26) and condemns pederasty not only because of the damage it does to the violated young men but because the pederast disregards his responsibility to procreate (Special Laws 3.37-39). Elsewhere, he condemns the men of Sodom for discarding 'the law of nature' regarding sexuality (On Abraham 133-136). Josephus, Paul's younger contemporary, explains that Jewish laws allow no sexual intercourse except that 'according to nature' (kata phusin), namely of a man with his wife, and that only for procreation (Against Apion 2.199). He later condemns the Elean and Theban Greeks for doing 'that contrary-to-nature (para phusin, again same phrase as Rom. 1:26) and licentious thing of intercourse with males,' adding that they attribute such practices to their gods in order to justify their 'improper and contrary-to-nature (para phusin) pleasures' (Against Apion 2.273-275). The Sentences of Pseudo-Phocylides (first century B.C.E./first century C.E.) makes it obligatory to marry and procreate to 'give something to nature' (phusei, 175-76) and to 'Go not beyond natural (phuseōs) sexual unions for illicit passion' (190) (text and translations from Walter T. Wilson, The Sentences of Pseudo-Phocylides [Berlin: de Gruyter, 2005]). The same general moral principle that God's laws follow from the created order of nature is apparent in 4 Maccabees (late first century C.E.): 'Therefore we do not eat defiling food, for, believing that the law is divine, we know that the Creator of the world shows us sympathy by imposing a law that is in accordance with nature (kata phusin)' (4 Macc. 5.25-26 NETS). Finally, Wisdom of Solomon 14 identifies idolatry as the origin of sexual immorality (porneia, v. 12) and more specifically of 'inversion of procreation' (geneseōs enallagē, v. 26). The similarities between this passage and Romans 1:18-32 are so striking that numerous scholars have argued for some sort of literary dependence.
• 5 It is also possible, though less likely, that the sexual acts 'contrary to nature' involving females that Paul has in mind here are heterosexual oral and/or anal sex. The former is condemned in one other early Christian text, the Epistle of Barnabas (cf. 10.8). What makes female-female homoerotic acts the most likely meaning is that only females are mentioned as the actors and that the male-male acts in v. 27 are likened to those in v. 26 using the word 'likewise' (homoiōs).
• 6 Most English translations, for understandable reasons, neglect to convey the sexual explicitness of the Greek text. The phrase translated 'Males did shameful things with males' in the NABRE renders arsenes en arsesin tēn aschēmosunēn katergazomenoi. Aschēmosunē does literally mean 'disgrace' but is used as a euphemism for genitals in the Septuagint (Ex. 20:26; Lev. 18:6; Deut. 23:14) as well as in Rev. 16:15 (cf. BDAG 147). Given the sexual context of Rom. 1:27 it is best understood in this sense here, and so a literal translation of this phrase would be, 'Males working the member in males,' an obvious reference to male-male sexual intercourse.