couples in the Zimbabwe study described more peace and happiness in their homes
than couples who were not using contraceptives. In the Cochalamba, Bolivia,
study, current users of contraceptives were more likely than non-users to
report better relationships with their partners."
Best, Kim, 1998, "Contraception Influences Quality of Life", Network, Vol. 19, No. 4, Summer 1998.
The Couple to Couple League has had many requests for data to support the claim that the practice of Natural Family Planning is associated with a very low divorce rate. We do not have the hard sociological data we would like to have about this relationship. The League administration has tried to get social scientists to study this matter, but thus far, while there has been interest in the subject, there has been no action.
Couple to Couple League, 1995, Marriage Stability and Natural Family Planning,
A contemporary physicalist approach to natural law on sexuality must take into account that the female clitoris has no function save sexual pleasure--it has no reproductive, urological, or other function in the body. But the clitoris is the organ most sensitive to sexual pleasure. Within the twentieth century some commentators have suggested that the role of the clitoris is to provide pleasure to women as a reward for sex, as a way of ensuring the willingness of women to reproduce the species. But contemporary science has demonstrated that this attempt to link the sexual pleasure function of the clitoris to procreation is a failure. . . . Between 56 and 70 percent of women do not receive sufficient clitoral stimulation in coitus to reach the sexual satisfaction of orgasm; the majority require direct stimulation of the clitoris. That is, the procreative act does not itself stimulate pleasure sufficient to act as reinforcement for engaging in sex for the majority of women. If the placement of the clitoris in the female body reflects the divine will, then God wills that sex is not just oriented to procreation, but is at least as, if not more, oriented to pleasure as to procreation.
Gudorf, Christine E., 1994, Body, Sex and Pleasure: Reconstructing Christian Sexual Ethics, The Pilgrim Press, 1994, p. 65.
Bernard Häring writes: "Consider two examples, both having to do with Africa, both concerned with the regulation of birth, both reflecting the ethical significance of historical circumstances. With the help of missionaries, catechists, and others, we examined the methods of birth regulation traditionally followed by African peoples. In all the Bantu tribes (which constitute about half of Black Africa) and also in many other tribes, a sacral norm requires that a new pregnancy may not occur while the mother is breastfeeding a child; for she cannot simultaneously nourish two children, one at the breast and one in the womb without threatening life."
"The solution combines two methods: strong, consistent nursing (which impedes ovulation) and coitus interruptus. Every mother knows she is obligated to teach her daughter before marriage how to help her husband interrupt intercourse on time. Missionary doctors and native nurses have described to us how guilty young mothers feel, how strongly and publicly they are reproached, if a pregnancy comes about within the critical interval. Why has this norm maintained a strong consensus over such a huge continent right up to the present? Behind this specific form of contraception stands the high value of life, a value experienced as holy."
Häring's second example concerns Coitus interruptus which was, of course, condemned in the encyclical Casti Connubii (1930), citing the story of Onan in Gen. 38: 6-11.