Appendix F: Natural Family
Planning
“Love is essentially a
gift; and conjugal love…does not end with the couple,
because it makes them capable of the greatest possible
gift, the gift by which they become cooperators with God
for giving life to a new human person.”
-Pope John Paul II (Familiaris
Consortio, 1981)
arenthood is an awesome and
joyful vocation. Yet bringing children into the world
and into a relationship is never an easy decision
because of the tremendous responsibilities that being a
parent brings. How couples respond to and communicate
about their own procreative powers is an extremely
important element of their marriage. Thanks to all the
research that has been done, with the modern methods of
Natural Family Planning (NFP), couples now have the
ability to understand and better communicate what it
fully means to have the power to create life. Natural
Family Planning is unique among the methods of family
planning because it enables its users to work with the
body rather than against it. Fertility is viewed as a
reality to live, not a problem to be solved.
Natural Family Planning is an
umbrella term for certain methods used to achieve,
postpone, or avoid pregnancies. These methods are based
on scientific research and are based on observations of
the naturally occurring signs and symptoms of the
fertile and infertile phases of a woman’s menstrual
cycle. Couples using NFP to postpone a pregnancy abstain
from intercourse during the fertile phase of the woman’s
cycle. No drugs, devices, or surgical procedures are
used to avoid or achieve a pregnancy. NFP reflects the
dignity of the human person within the context of
marriage and family life, promotes openness to life, and
recognizes the value of a child. By respecting the
love-giving and life-giving natures of marriage, NFP can
enrich the bond between husband and wife.
There are different methods
of NFP, but the most modern and common methods are the
Billings Ovulation and the Sympto-Thermal. The Billings
Ovulation Method uses a technique of Natural Fertility
Awareness, based on the woman’s understanding of the
cervical mucus changes. With this knowledge, the couple
is able to identify the days of infertility, possible
fertility, and maximum fertility. With the Sympto-Thermal
Method, couples are instructed to recognize the signs to
cross check. These signs include the changes in basal
body temperature, cervical mucus, and cervix. When
couples are taught by competent teachers, understand the
methods, and are motivated to follow them, NFP is up to
99% successful in spacing or limiting births.
NFP programs vary, offering
classes and/or personalized instruction. The Archdiocese
of Chicago, through the Family Ministries Office, offers
NFP classes every month at various locations.
For information on classes,
information sessions, teachers’ training, and
registration, please contact the NFP coordinator in the
Family Ministries Office at (312) 751-8273.
Building Better Marriages through Natural Family
Planning
Natural Family Planning allows
couples to integrate their fertility with their family
planning intention and to remain faithful to God’s
design for human sexuality.
It also respects God’s design of
the marital act to be: fully human, permanent, faithful,
exclusive, and fruitful.
Benefits of using NFP
·
Can be used to achieve, postpone, and
avoid a pregnancy.
·
Gives couples better understanding and
appreciation of fertility.
·
Safe, reliable, and healthy.
·
Increases intimacy.
·
Increases communication.
·
Couples share family planning
responsibility.
·
Causes no harm nor has any side effects.
Couples that are married by a
justice of peace – 50% of marriages end in divorce.
Couples married by the Church – 33%
of marriages end in divorce.
Couples married by the Church and
attend Church together – 2% end in divorce.
Couples using NFP – 2-5% end in
divorce.
Couples married by the Church, pray
together, and use NFP - .001 – 1% end in divorce.
(Statistical information from “The
Practice of Natural Family Planning Versus the Use of
Artificial Birth Control: Family, Sexual and Moral
Issues” by Mercedes Arzu Wilson, in Catholic Social
Science Review, Vol VII, Nov. 2002)