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Creighton Model Method of NFP

Jan 17th 2014 new
Hello all,

I teach the Creigton Model FertilityCare Method of NFP. Would appreciate your thoughts, questions or concerns on the subject! I'm one of the few single ladies doing this and I have to say that I think it really is my vocation to do this! I had one couple ask me just last week: "how do you talk about this stuff so easily and freely?" I said: "I don't know, it just happens!" Ah, the Holy Spirit at work! But obviously, I'm here on CatholicMatch for a reason too... wink, wink!

God Bless, would appreciate your feedback/thoughts.

Feb 14th 2014 new
I dont this method. The Billilngs Method was the only one available when I was first married in 1970. Okay for spacing but not all that successful otherwise. Result 12 pregancies. which was okay as we planned a large family.
Feb 14th 2014 new
I took the classes in 1984-1985 and loved it. Got tired of baby stickers after awhile and just winged it.
Feb 15th 2014 new

Bless you and your work!

From what I've seen of Creighton, it's a little complex. I used basal body temperature only, and that was pretty good.

So few people seem to understand how liberating NFP is, and how it strengthens the marriage!

Feb 15th 2014 new
Actually I think if one compares Creighton to other methods, it ends up much easier than BBT and Billings, and also more effective. Of course, NFP also depends a lot on the user :)... but our clients have a year of classes under their belt also, so I'm thinking that they are better prepared for a lifetime of charting. It is also newer (started in 1975), and we work with doctors who are trained in a new science called Naprotechnology. Really awesome and mind-boggling stuff :) Dr. Hilgers (the founder) was just on "Women of Grace" on EWTN with a 5 episode series. I recommend it! :)
Feb 16th 2014 new
I don't really empathize with the push or the desire to limit the number of children. This is probably because I come from and have always lived in quite prosperous areas where numerous children are encouraged.

Also, in Pope Pius XII's 1951 address to midwives regarding the possibility of a fruitful apostolate, he paints a very daunting picture at the moral considerations necessary before jumping into what we call NFP:

'Today, besides, another grave problem has arisen, namely, if and how far the obligation of being ready for the service of maternity is reconcilable with the ever more general recourse to the periods of natural sterility the so-called "agenesic" periods in woman, which seems a clear expression of a will contrary to that precept.


'It is necessary first of all to consider two hypotheses. If the application of that theory implies that husband and wife may use their matrimonial right even during the days of natural sterility no objection can be made. In this case they do not hinder or jeopardize in any way the consummation of the natural act and its ulterior natural consequences. It is exactly in this that the application of the theory, of which We are speaking, differs essentially from the abuse already mentioned, which consists in the perversion of the act itself. If, instead, husband and wife go further, that is, limiting the conjugal act exclusively to those periods, then their conduct must be examined more closely.

'Here again we are faced with two hypotheses. If, one of the parties contracted marriage with the intention of limiting the matrimonial right itself to the periods of sterility, and not only its use, in such a manner that during the other days the other party would not even have the right to ask for the debt, than this would imply an essential defect in the marriage consent, which would result in the marriage being invalid, because the right deriving from the marriage contract is a permanent, uninterrupted and continuous right of husband and wife with respect to each other.

'However if the limitation of the act to the periods of natural sterility does not refer to the right itself but only to the use of the right, the validity of the marriage does not come up for discussion. Nonetheless, the moral lawfulness of such conduct of husband and wife should be affirmed or denied according as their intention to observe constantly those periods is or is not based on sufficiently morally sure motives. The mere fact that husband and wife do not offend the nature of the act and are even ready to accept and bring up the child, who, notwithstanding their precautions, might be born, would not be itself sufficient to guarantee the rectitude of their intention and the unobjectionable morality of their motives.

'The reason is that marriage obliges the partners to a state of life, which even as it confers certain rights so it also imposes the accomplishment of a positive work concerning the state itself. In such a case, the general principle may be applied that a positive action may be omitted if grave motives, independent of the good will of those who are obliged to perform it, show that its performance is inopportune, or prove that it may not be claimed with equal right by the petitionerin this case, mankind.

'The matrimonial contract, which confers on the married couple the right to satisfy the inclination of nature, constitutes them in a state of life, namely, the matrimonial state. Now, on married couples, who make use of the specific act of their state, nature and the Creator impose the function of providing for the preservation of mankind. This is the characteristic service which gives rise to the peculiar value of their state, the bonum prolis. The individual and society, the people and the State, the Church itself, depend for their existence, in the order established by God, on fruitful marriages. Therefore, to embrace the matrimonial state, to use continually the faculty proper to such a state and lawful only therein, and, at the same time, to avoid its primary duty without a grave reason, would be a sin against the very nature of married life.

'Serious motives, such as those which not rarely arise from medical, eugenic, economic and social so-called "indications," may exempt husband and wife from the obligatory, positive debt for a long period or even for the entire period of matrimonial life. From this it follows that the observance of the natural sterile periods may be lawful, from the moral viewpoint: and it is lawful in the conditions mentioned. If, however, according to a reasonable and equitable judgment, there are no such grave reasons either personal or deriving from exterior circumstances, the will to avoid the fecundity of their union, while continuing to satisfy to the full their sensuality, can only be the result of a false appreciation of life and of motives foreign to sound ethical principles.'


'Now, the truth is that matrimony, as an institution of nature, in virtue of the Creator's will, has not as a primary and intimate end the personal perfection of the married couple but the procreation and upbringing of a new life. The other ends, inasmuch as they are intended by nature, are not equally primary, much less superior to the primary end, but are essentially subordinated to it. This is true of every marriage, even if no offspring result, just as of every eye it can be said that it is destined and formed to see, even if, in abnormal cases arising from special internal or external conditions, it will never be possible to achieve visual perception.

'It was precisely to end the uncertainties and deviations which threatened to diffuse errors regarding the scale of values of the purposes of matrimony and of their reciprocal relations, that a few years ago (March 10, 1944), We Ourselves drew up a declaration on the order of those ends, pointing out what the very internal structure of the natural disposition reveals. We showed what has been handed down by Christian tradition, what the Supreme Pontiffs have repeatedly taught, and what was then in due measure promulgated by the Code of Canon Law. Not long afterwards, to correct opposing opinions, the Holy See, by a public decree, proclaimed that it could not admit the opinion of some recent authors who denied that the primary end of marriage is the procreation and education of the offspring, or teach that the secondary ends are not essentially subordinated to the primary end, but are on an equal footing and independent of it.'

With this in mind, I think one has to be really very, very careful before jumping into NFP.

Feb 16th 2014 new
One of my major concerns is the very limited availability of medical professionals familiar with any method of NFP. I would still like to and have tried in the past to use NFP to address some gynecological concerns. When I learned Billings, which was the only method besides sympto-thermal taught in my area and more affordable than Creighton for a young, single girl, there was only one gynecologist within a three-state area, and I drove four hours round trip to see her. After six months of her treatment, I still was not cycling. After I separated from my husband and fought over my medication with my non-NFP doctor, I resorted to the pill. I feel this treatment is just a patch to my condition and not sustainable, because another medication helping me can cause Category X birth defects--clearly not an option if I were in a marriage. Two friends have sought treatment at the Pope Paul VI Institute founded by Dr. Hilgers, but the one with my condition was not satisfied.

Do you know if ladies can message other ladies on CM? If so, would you be willing to answer some questions for me that I'd prefer not to post in public? A Creighton teacher I spoke with when seeking lessons was no longer teaching, and when I've called Omaha, I just leave messages. Thank you, Marie!
Feb 17th 2014 new
In response to Chelsea, the Creighton Model (or other forms of NFP) is not what some may term "Catholic birth control" which in my opinion would be an oxy-moron!

Bl. Pope John Paul II addressed these topics quite precisely and thoroughly in his works "Theology of the Body" and "Love and Responsibility". There have been many clarifications in Catholic teaching on the subject of sexuality, especially within the married state, in the last two decades. Indeed, Bl. JPII's work in this field has really shown the beauty of the sexual nature of man.

During my training to become a Creighton Practitioner, we were specifically given several classes on the morality of when it may/may not be an option to teach a woman her days of fertility/infertility. Catholic ethics do not deny the fact that every woman has the right to understand their bodies better, in fact, the availability of such information has led many women to understand the negative effects of the birth control pill and other poisons so advocated by the proponents of the culture of death. The openness to life, in our culture, is something that is sadly lacking, this is true. But we strongly believe education is the cure, and the Church has given us all the necessary tools through her teaching on sexuality and marriage. We must live in hope!

Incidentally, the Pope Paul VI Institute, from which the Creighton Model was founded, has professional staff that specialize in Catholic ethics and the Creighton Model is also being taught in several seminaries within the United States.
Feb 17th 2014 new
I think the ideal is what the Duggars and Bates do. Accepting all children sent by God. They love life. I was glad with my eight but would have accepted more but my age became a factor after 12 pregnancies. Wonder what people think about the Duggars?
Feb 17th 2014 new
(quote) Claire-247015 said: I think the ideal is what the Duggars and Bates do. Accepting all children sent by God. They love life. I was glad with my eight but would have accepted more but my age became a factor after 12 pregnancies. Wonder what people think about the Duggars?
I just plain love the Duggars! They have so much love for God and their children are all wonderful. But they are not Catholic and they really have no theology to cover situations of serious health problems or other serious reasons not to conceive. I'm so grateful to be Catholic!
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