List of points

Monsignor, I had the opportunity of listening to you answer the questions of an assembly of more than 20,000 persons gathered in Pamplona a year and a half ago. You insisted then on the need for Catholics to conduct themselves as responsible and free citizens, and 'not to make a living by being Catholic'. What importance and what scope do you give that idea?

I have always been annoyed by the attitude of those who make a profession of calling themselves Catholic, and also of those who want to deny the principle of personal responsibility, upon which the whole of Christian morality is based.

The spirit of Opus Dei and of its members is to serve the Church, and all men, without using the Church. I like Catholics to carry Christ, not in name, but in their conduct, giving a real witness of Christian life. I find clericalism repugnant and I understand how, as well as an evil anticlericalism, there also exists a healthy anticlericalism. It proceeds from love for the priesthood and opposes the use of a sacred mission for earthly ends, either by a layman or by a priest. But I do not think that in this I oppose anyone. In our Work there is no spirit of monopoly. There is only a desire to cooperate with all who work for Christ, and with all Christians or not — who make of their lives a splendid reality of service.

It remains only to say that the important thing is not so much the dimension I have given to these ideas, especially since 1928, but that which the Magisterium of the Church has given them. Not long ago the Council aroused, in the poor priest that I am, an emotion which is impossible to describe. For it reminded all Christians, in the Dogmatic Constitution on the Church, that they must feel their full citizenship in the earthly city — by taking part in all human undertakings with professional competence and with love for all men, by seeking that Christian perfection to which they are called by the simple fact of their Baptism.

Opus Dei has played a leading role in the modern development of the laity. We would therefore like to ask you first of all: what, in your opinion, are the main characteristics of this development?

I have always thought that the basic characteristic of the development of the laity is a new awareness of the dignity of the Christian vocation. God's call, the character conferred by Baptism, and grace mean that every single Christian can and should be a living expression of the faith. Every Christian should be 'another Christ, Christ himself', present among men. The Holy Father has put it in a way which leaves no room for doubt: 'It is necessary to restore to Holy Baptism its full significance. By means of this sacrament we are incorporated into the Mystical Body of Christ, which is the Church… To be a Christian, to have received Baptism, should not be looked upon as something indifferent or of little importance. It should be imprinted deeply and joyously on the conscience of every baptised person' (Ecclesiam Suam, part 1).

Many married couples find themselves confused, regarding the number of children that they should have, by the advice they receive at times from some priests. What advice would you give them?

Those who confuse people's consciences in this way forget that life is sacred. They deserve the severe reproaches that our Lord made to the blind who lead the blind, to those who do not want to enter the Kingdom of Heaven and do not let others enter either. I do not judge their intentions and in fact I am sure that many give such advice guided by compassion and a desire to find a solution to difficult situations. I cannot, however, hide the fact that I am deeply saddened by the destructive and in many cases devilish work of those who not only fail to give sound doctrine but go further and undermine the teaching of the Church.

Married couples should remember, when they receive advice and recommendations on this matter, that what they have to do is to discover what God wants of them. With sincerity, a right intention, and a minimum of Christian formation, our conscience knows how to discover God's will in this sphere as in others. There are cases in which we seek advice that will favour our own selfishness, and suppress with its apparent authority the voice of our inner convictions. Then we even go from adviser to adviser until we find a 'benevolent' one. This is a pharisaical attitude which is unworthy of a child of God.

The advice of another Christian and especially a priest's advice, in questions of faith or morals, is a powerful help for knowing what God wants of us in our particular circumstances. Advice, however, does not eliminate personal responsibility. In the end, it is we ourselves, each one of us on our own, who have to decide for ourselves and personally to account to God for our decisions.

Over and above any private advice stands God's law, which is contained in sacred Scripture, guarded and taught by the Magisterium of the Church with the assistance of the Holy Spirit. When a particular piece of advice contradicts God's word as taught by the Magisterium, we have to reject it decisively. God will give His grace to those who act with an upright intention. He will inspire them as to what to do and, when necessary, He will enable them to find a priest who knows how to lead their souls along pure and right paths even though at times they may be difficult ones.

Spiritual guidance should not be used to turn people into beings with no judgment of their own, who limit themselves to carrying out mechanically what others tell them. On the contrary, it should tend to develop men with their own Christian standards. This requires maturity, firm convictions, sufficient doctrinal knowledge, a refined spirit and an educated will.

It is important for married people to acquire a clear sense of the dignity of their vocation. They must know that they have been called by God not only to human love but also to a divine love, through their human love. It is important for them to realise that they have been chosen from all eternity to cooperate with the creative power of God by having and then bringing up children. Our Lord asks them to make their home and their entire family life a testimony of all the Christian virtues.

I shall never tire of repeating that marriage is a great and marvellous divine path. Like everything divine in us, it calls for response to grace, generosity, dedication and service. Selfishness, in whatever shape or form, is opposed to the love of God which ought to govern our lives. This is a fundamental point which one must always bear in mind with regard to marriage and the number of children.

There are some women who have had many children already and are afraid to tell their friends and relations that they are going to have another child They fear the criticism of those who think that, now 'the pill' has arrived, large families are old-fashioned Indeed, it can be difficult to bring up a large family in contemporary society. What would you say to us on the subject?

I bless parents who, joyfully accepting the mission that God entrusts to them, have many children. Moreover, I ask married couples not to block the well-springs of life and I invite them to have enough supernatural outlook and courage to bring up a large family, if it is God's will. When I praise large families, I do not refer to those which are the result of mere physiological relations. I refer to families founded on the practice of human virtues, which have a high regard for personal dignity and know that giving children to God consists not only of engendering their natural life but also undertaking the lengthy task of their upbringing. Giving of life comes first, but it is not everything.

There may be particular cases in which God's will, which shows itself in ordinary ways, is precisely that a family be small. Nevertheless, the theories that make birth control an ideal, or a universal or general duty, are criminal, anti-Christian and humanly degrading. To appeal to a presumed post-conciliar spirit opposed to large families would be to adulterate and pervert Christian doctrine. The Second Vatican Council has proclaimed that 'especially worthy of mention among the married people who fulfil the mission entrusted to them by God, are those who, with prudent mutual agreement, generously accept a more numerous offspring to educate worthily' (Pastoral Constitution Gaudium et spes, 50). Moreover, Pope Paul VI, in an address on 12 February 1966, commented 'that the recently concluded Second Vatican Council should diffuse among Christian couples a spirit of generosity in order to increase the new People of God… that they should always remember that this expansion of God's kingdom and the possibilities of the Church's penetration among mankind in order to bring about eternal salvation and the salvation of the world are also entrusted to their generosity'.

The number is not in itself the decisive factor. The fact of having few or many children does not on its own make a family more or less Christian. What matters is the integrity and honesty with which married life is lived. True mutual love transcends the union of husband and wife and extends to its natural fruits — the children. Selfishness, on the contrary, sooner or later reduces love to a mere satisfaction of instinct and destroys the bond which unites parents and children. A child who suspects that he has come into the world against his parents' will, who feels he was born not of a pure love, but because of miscalculation or oversight, can hardly consider himself a good son — a true son — of his parents.

I was saying that, in itself, the number of children is not a decisive factor. Nevertheless, I see clearly that attacks on large families stem from a lack of Faith. They are the product of a social atmosphere which is incapable of understanding generosity, trying to conceal selfishness, and unmentionable practices under apparently altruistic motives. Paradoxically, the countries where most birth control propaganda is found, and which impose birth control on other countries, are the very ones which have attained a higher standard of living. Perhaps their economic and social arguments in favour of birth control could be taken more seriously if they led them to give away a sizeable part of their great wealth to those in need. Until then it will be hard not to think that the real motive behind their arguments is hedonism and ambition for political domination, for demographic neo-colonialism.

I am not unaware of the great problems facing humanity, nor of the actual difficulties which a particular family can confront I often think of this and my fatherly heart, which I have to have as a Christian and as a priest, is filled with compassion. Nevertheless, it is not lawful to look for the solution in this direction.

I do not understand how Catholics and even priests have for years advised, with an easy conscience, the use of the pill to prevent conception. The teachings of the Popes cannot be disregarded just like that. Nor ought they to allege, as they do with incredible flippancy, that the Pope when he does not speak ex cathedra is simply a private theologian subject to error. To say nothing of the tremendous arrogance it supposes to affirm that the Pope makes mistakes, while they do not.

Besides, they forget that the Pope is not only a teacher, and infallible when he says so expressly, but also the chief Legislator. In this case Pope Paul VI has laid down in unequivocal terms that all the dispositions of the much revered Pius XII in this very delicate matter are still binding and must necessarily be followed. Moreover, Pius XII only permitted some natural procedures — not the pill — to avoid conception in isolated and difficult cases. To advise the contrary is, therefore, a serious act of disobedience to the Holy Father in a grave matter.

I could write a huge volume on the disastrous consequences that the use of these, and other contraceptives, brings with it, namely: the break down of married love (the married couple come to see each other as accomplices rather than as husband and wife), unhappiness, infidelity, mental and spiritual distress, great harm to the children, a loss of married peace… However, I do not think it is necessary to go into all this; I prefer simply to obey the Pope. If, at some time, he were to decide that the use of a particular medicine were licit to prevent conception, I should adapt myself to whatever he said. And, following the norms established by the Pope and those of moral theology, I would examine in each case the evident dangers to which I have just referred and I would give my advice in conscience to each individual.

And I would always bear in mind that our present-day world will not be saved by men who aim to drug the spiritual life and reduce everything to a question of economics or material well-being. Its salvation will come from men and women who know that moral law is geared to man's eternal destiny, who have faith in God and generously face up to the demands of their Faith, helping those around them to appreciate the transcendental meaning of our life on earth.

This certainty should lead them not to encourage escapism, but to ensure effectively that all men have the necessary material resources, that there be work for all and that no one finds himself unjustly confined in his social and family life.