Question: Who was the first pope to visit the United States?

Answer: Pope Paul VI

<hl> Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. <hl> As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:

<hl> Pope Paul VI <hl> became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:

question: Who was the first pope to visit the United States?, context: Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:


Question: To whom did Paul VI give a diamond cross and ring in hopes it would raise funds to help people globally?

Answer: United Nations

<hl> Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations . <hl> As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:

Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the <hl> United Nations <hl>. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:

Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the <hl> United Nations <hl> .

question: To whom did Paul VI give a diamond cross and ring in hopes it would raise funds to help people globally?, context: Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:


Question: What did Paul VI ask the UN to promote during the Vietnam war?

Answer: peace

Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. <hl> During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN: <hl>

Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for <hl> peace <hl> before the UN:

question: What did Paul VI ask the UN to promote during the Vietnam war?, context: Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:


Question: What US president was in office when Paul VI visited America for the first time?

Answer: President Johnson

Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. <hl> During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson , Paul VI pleaded for peace before the UN: <hl>

Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under <hl> President Johnson <hl>, Paul VI pleaded for peace before the UN:

During the pope's visit, as the U.S. involvement in the Vietnam War escalated under <hl> President Johnson <hl> , Paul VI pleaded for peace before the UN:

question: What US president was in office when Paul VI visited America for the first time?, context: Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:


Question: What number doubled during Paul Vi's papacy?

Answer: foreign embassies

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. <hl> The number of foreign embassies accredited to the Vatican doubled during his pontificate. <hl> This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of <hl> foreign embassies <hl> accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

question: What number doubled during Paul Vi's papacy?, context: Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.


Question: Who did Paul Vi want to maintain a continuing dialogue with?

Answer: nations

<hl> Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. <hl> The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all <hl> nations <hl> of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

question: Who did Paul Vi want to maintain a continuing dialogue with?, context: Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.


Question: What document states that the Catholic church is not subject to any particlar government?

Answer: Gaudium et spes

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. <hl> The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. <hl> The Church maintained its right to select bishops on its own without any interference by the State.

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution <hl> Gaudium et spes <hl> stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

question: What document states that the Catholic church is not subject to any particlar government?, context: Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.


Question: Who did the church retain the right to elect without interference from the state in its constitutional document?

Answer: bishops

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. <hl> The Church maintained its right to select bishops on its own without any interference by the State. <hl>

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select <hl> bishops <hl> on its own without any interference by the State.

question: Who did the church retain the right to elect without interference from the state in its constitutional document?, context: Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.


Question: What organization officially outlined the church's relationship to state?

Answer: Vatican II

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. <hl> This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II . <hl> The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by <hl> Vatican II <hl>. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by <hl> Vatican II <hl> .

question: What organization officially outlined the church's relationship to state?, context: Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.


Question: What catholic document compares the Catholic church to the body of Christ?

Answer: Ecclesiam suam

<hl> Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. <hl> It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

<hl> Ecclesiam suam <hl> was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

question: What catholic document compares the Catholic church to the body of Christ?, context: Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.


Question: What document declares that the Roman Catholic church lives within the body of Christ?

Answer: Lumen Gentium

Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. <hl> A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". <hl> Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document <hl> Lumen Gentium <hl> stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

question: What document declares that the Roman Catholic church lives within the body of Christ?, context: Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.


Question: What was being celebrated in the Catholic calendar when the Eccelsiam suam was given in 1964?

Answer: Feast of the Transfiguration

<hl> Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration , 6 August 1964, the second year of his Pontificate. <hl> It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Ecclesiam suam was given at St. Peter's, Rome, on the <hl> Feast of the Transfiguration <hl>, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Ecclesiam suam was given at St. Peter's, Rome, on the <hl> Feast of the Transfiguration <hl> , 6 August 1964, the second year of his Pontificate.

question: What was being celebrated in the Catholic calendar when the Eccelsiam suam was given in 1964?, context: Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.


Question: On what date is the Feat of Transfiguration celebrated?

Answer: 6 August

<hl> Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. <hl> It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, <hl> 6 August <hl> 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

question: On what date is the Feat of Transfiguration celebrated?, context: Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.


Question: In what city is the cathedral of St Peter's located?

Answer: Rome

<hl> Ecclesiam suam was given at St. Peter's, Rome , on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. <hl> It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Ecclesiam suam was given at St. Peter's, <hl> Rome <hl>, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Ecclesiam suam was given at St. Peter's, <hl> Rome <hl> , on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate.

question: In what city is the cathedral of St Peter's located?, context: Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.


Question: What is considered an ideal state for priests in the Catholic church?

Answer: Celibacy

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. <hl> Celibacy symbolizes the reality of the kingdom of God amid modern society. <hl> The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. <hl> Celibacy <hl> symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

question: What is considered an ideal state for priests in the Catholic church?, context: Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.


Question: What is seen as symbolizing the reality of living in the modern world as Roman Catholic priest?

Answer: Celibacy

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. <hl> Celibacy symbolizes the reality of the kingdom of God amid modern society. <hl> The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. <hl> Celibacy <hl> symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

question: What is seen as symbolizing the reality of living in the modern world as Roman Catholic priest?, context: Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.


Question: What document of 1967 promotes the church's stance of celibacy in the priesthood?

Answer: Sacerdotalis caelibatus

<hl> Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. <hl> This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

<hl> Sacerdotalis caelibatus <hl> (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

question: What document of 1967 promotes the church's stance of celibacy in the priesthood?, context: Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.


Question: What type of law locked down the Catholic church's stance on celibacy in the priesthood?

Answer: Canon

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. <hl> However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization. <hl>

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 <hl> Canon <hl> Law that only the pope can in exceptional circumstances grant laicization.

question: What type of law locked down the Catholic church's stance on celibacy in the priesthood?, context: Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.


Question: In what year was Canon Law issued affirming celibacy in the priesthood?

Answer: 1983

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. <hl> However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization. <hl>

Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the <hl> 1983 <hl> Canon Law that only the pope can in exceptional circumstances grant laicization.

question: In what year was Canon Law issued affirming celibacy in the priesthood?, context: Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.


Question: Which one of Paul Vi's encyclicals best known in Catholic history?

Answer: Humanae vitae

<hl> Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. <hl> In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Of his eight encyclicals, Pope Paul VI is best known for his encyclical <hl> Humanae vitae <hl> (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

question: Which one of Paul Vi's encyclicals best known in Catholic history?, context: Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate


Question: What did Paul VI's Humanae Vitae condemn?

Answer: artificial birth control

Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. <hl> In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control . <hl> There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of <hl> artificial birth control <hl>. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of <hl> artificial birth control <hl> .

question: What did Paul VI's Humanae Vitae condemn?, context: Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate


Question: What type of birth control is condemned by the Catholic church?

Answer: artificial

Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. <hl> In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. <hl> There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of <hl> artificial <hl> birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

question: What type of birth control is condemned by the Catholic church?, context: Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate


Question: How many encyclicals did Paul VI publish?

Answer: eight

<hl> Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. <hl> In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Of his <hl> eight <hl> encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

question: How many encyclicals did Paul VI publish?, context: Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate


Question: What does Humanae Vitae mean?

Answer: Of Human Life

<hl> Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae ( Of Human Life , subtitled On the Regulation of Birth), published on 25 July 1968. <hl> In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (<hl> Of Human Life <hl>, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae ( <hl> Of Human Life <hl> , subtitled On the Regulation of Birth), published on 25 July 1968.

question: What does Humanae Vitae mean?, context: Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate


Question: According to Paul VI to whom are a man and woman in union with besides each other?

Answer: God

To the pope as to all his predecessors, marital relations are much more than a union of two people. <hl> They constitute a union of the loving couple with a loving God , in which the two persons create a new person materially, while God completes the creation by adding the soul. <hl> For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving <hl> God <hl>, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

They constitute a union of the loving couple with a loving <hl> God <hl> , in which the two persons create a new person materially, while God completes the creation by adding the soul.

question: According to Paul VI to whom are a man and woman in union with besides each other?, context: To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:


Question: What does God contribute to a married couple's child?

Answer: soul

To the pope as to all his predecessors, marital relations are much more than a union of two people. <hl> They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul . <hl> For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the <hl> soul <hl>. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the <hl> soul <hl> .

question: What does God contribute to a married couple's child?, context: To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:


Question: Who is considered to be love?

Answer: God

To the pope as to all his predecessors, marital relations are much more than a union of two people. <hl> They constitute a union of the loving couple with a loving God , in which the two persons create a new person materially, while God completes the creation by adding the soul. <hl> For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving <hl> God <hl>, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

They constitute a union of the loving couple with a loving <hl> God <hl> , in which the two persons create a new person materially, while God completes the creation by adding the soul.

question: Who is considered to be love?, context: To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:


Question: From whom is married love generated?

Answer: God

To the pope as to all his predecessors, marital relations are much more than a union of two people. <hl> They constitute a union of the loving couple with a loving God , in which the two persons create a new person materially, while God completes the creation by adding the soul. <hl> For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving <hl> God <hl>, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

They constitute a union of the loving couple with a loving <hl> God <hl> , in which the two persons create a new person materially, while God completes the creation by adding the soul.

question: From whom is married love generated?, context: To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:


Question: What type of relations did Paul VI's Humanae VItae discuss?

Answer: marital

<hl> To the pope as to all his predecessors, marital relations are much more than a union of two people. <hl> They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

To the pope as to all his predecessors, <hl> marital <hl> relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

question: What type of relations did Paul VI's Humanae VItae discuss?, context: To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:


Question: Who was president of the World Bank in 1968?

Answer: Robert McNamara

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. <hl> As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. <hl> In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President <hl> Robert McNamara <hl> declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

question: Who was president of the World Bank in 1968?, context: The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.


Question: What were developing countries encouraged to allow access to by the World Bank?

Answer: birth control

<hl> The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. <hl> In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

The reaction to the encyclical's continued prohibitions of artificial <hl> birth control <hl> was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

question: What were developing countries encouraged to allow access to by the World Bank?, context: The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.


Question: In what country did doctors call the World Bank's offer of resources in exchange for liberal birth control policies "insulting"?

Answer: Bolivia

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. <hl> As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. <hl> In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, <hl> Bolivia <hl> called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

question: In what country did doctors call the World Bank's offer of resources in exchange for liberal birth control policies "insulting"?, context: The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.


Question: Who said Columbia did not want American aid if it required changing the Catholic church's stance on birth control?

Answer: Cardinal archbishop Aníbal Muñoz Duque

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. <hl> In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. <hl> The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, <hl> Cardinal archbishop Aníbal Muñoz Duque <hl> declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

question: Who said Columbia did not want American aid if it required changing the Catholic church's stance on birth control?, context: The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.


Question: What country did Cardinal archbishop Anlbal Munoz Duque represent?

Answer: Colombia

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. <hl> In Colombia , Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. <hl> The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In <hl> Colombia <hl>, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

In <hl> Colombia <hl> , Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent.

question: What country did Cardinal archbishop Anlbal Munoz Duque represent?, context: The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.


Question: To whom did Paul VI tell "not to be afraid" when the church released its statement on birth control?

Answer: Edouard Gagnon

Paul VI was concerned but not surprised by the negative reaction in Western Europe and the United States. <hl> He fully anticipated this reaction to be a temporary one: "Don't be afraid", he reportedly told Edouard Gagnon on the eve of the encyclical, "in twenty years time they'll call me a prophet." <hl> His biography on the Vatican's website notes of his reaffirmations of priestly celibacy and the traditional teaching on contraception that "[t]he controversies over these two pronouncements tended to overshadow the last years of his pontificate". Pope John Paul II later reaffirmed and expanded upon Humanae vitae with the encyclical Evangelium vitae.

Paul VI was concerned but not surprised by the negative reaction in Western Europe and the United States. He fully anticipated this reaction to be a temporary one: "Don't be afraid", he reportedly told <hl> Edouard Gagnon <hl> on the eve of the encyclical, "in twenty years time they'll call me a prophet." His biography on the Vatican's website notes of his reaffirmations of priestly celibacy and the traditional teaching on contraception that "[t]he controversies over these two pronouncements tended to overshadow the last years of his pontificate". Pope John Paul II later reaffirmed and expanded upon Humanae vitae with the encyclical Evangelium vitae.

question: To whom did Paul VI tell "not to be afraid" when the church released its statement on birth control?, context: Paul VI was concerned but not surprised by the negative reaction in Western Europe and the United States. He fully anticipated this reaction to be a temporary one: "Don't be afraid", he reportedly told Edouard Gagnon on the eve of the encyclical, "in twenty years time they'll call me a prophet." His biography on the Vatican's website notes of his reaffirmations of priestly celibacy and the traditional teaching on contraception that "[t]he controversies over these two pronouncements tended to overshadow the last years of his pontificate". Pope John Paul II later reaffirmed and expanded upon Humanae vitae with the encyclical Evangelium vitae.