In This Issue . . . . . . . . . . . . . . . . .

As we continue celebrating the Jubilee Year, we again feature articles from our NFP past, present and future. We hope they will encourage you to continue the "good fight" as we move NFP ministry forward into the new millennium.

• "Why Natural Family Planning Differs From Contraception"
  Pope John Paul II
  
  
• Bishops Teach
  "Living Together"
  The Bishops of Pennsylvania
  
  
• "No Rest From Mischief"
  Theresa Notare
  
  
• A Pastoral Response to Infertility
  Steve Bozza
  
  
• NFP & The Now Generation:
  "High Tech Ways to Naturally Plan a Family, A Generation Xer's Perspective"
  Beth Dietrich
  
  
• COORDINATORS' CORNER
  The Importance of Record Keeping
  Janet Kistler
  
  
• NFP AROUND THE WORLD
  NFP in Canada
  
  SERENA
  
  Claire Charbonneau
• News Briefs

"Why Natural Family Planning Differs From Contraception";
Pope John Paul II

In our not too distant past--1998--the Holy Father wrote an important letter to Dr. Anna Cappella, director of the Center for Research and Study on the Natural Regulation of Fertility at Rome's Catholic University of the Sacred Heart. The occasion was a convention commemorating Humanae vitae, Pope Paul VI's 1968 encyclical. The letter provides NFP promoters with a timeless encouragement to persevere in providing this most important service in the Church. Excerpts from the translation by L'Osservatore Romano of the letter in Italian follows.

Bishops Teach

"Living Together" Questions and Answers Regarding Cohabitation and the Church's Moral Teaching.

The Bishops of Pennsylvania

The following document is a watershed of Catholic moral teaching on the issue of cohabitation. Published in September 1999, this ten page document follows a simple question and answer format. It also provides eight questions for reflection and prayer which any priest, deacon, religious, or lay minister may use in marriage preparation sessions. The document opens with a letter to engaged couples from the bishops of Pennsylvania. In it the bishops urge couples living together before marriage to "separate" because while "many in our society may see no problem with this . . . . living together and having sexual relations before marriage can never be reconciled with what God expects of us." "Living chastely during your remaining months of engagement, " said the bishops, "will teach you many things about one another." "It will help you to grow in the virtues of generous love, sacrificial giving, self-restraint and good communication--virtues which are essential for a good and lasting marriage," said the bishops. Following are excerpts.

No Rest From "Mischief"

Theresa Notare

On my way home one Saturday evening after an energetic day of taking care of my friend's three small children--hiking, diaper changes, story telling, movies, more diaper changes and burgers--I stopped at a local parish for the vigil Mass. I had always wanted to stop in this Church because it seemed so serene from the outside. As I walked into this refuge of peace and Presence, I was looking forward to taking a spiritual "rest." Something happened, however, that disturbed my peace. Shortly after the Liturgy began, I noticed a busy cameraman rolling his equipment up and down a side aisle. The local news station was getting footage to cover the latest controversy--the District of Columbia's City Council vs. the Catholic Church. Immediately, my soul was on fire with the cry to battle!

A few days earlier, on July 11, the D.C. City Council passed "The Health Insurance Coverage for Contraceptives Act of 2000" (Bill 13-399). This bill requires all employers to pay for contraceptives in their prescription drug plans. Religious organizations are not exempt–all are forced to provide all types of contraceptives. In its present state, this bill is a flagrant attack on religious freedom. What makes it all the more horrifying is that it is happening in the capital of the United States of America.

After pressure from the Archdiocese of Washington and members of Congress, Mayor Anthony Williams, a Catholic, pocket vetoed the bill on August 4. However, the D.C. City Council may introduce a new bill in the Fall and there is no indication that the Church can rest easy. They may try to use different language to get at the same issue. If a similar bill is proposed and becomes law, it will mean that in our nation's capital all religious institutions must comply regardless of their beliefs. For the Catholic Church this includes all parishes, elementary and high schools, hospitals, numerous houses of religious communities which have employees (e.g., Dominicans, Franciscans, Carmelites, Oblates of Mary Immaculate, etc.), the Catholic University of America, Georgetown University, and even the National Conference of Catholic Bishops!

What was even more reprehensible when this bill became public was the fact that blatant anti-Catholic bigotry took center stage as Council members debated its terms. So vulgar was the debate that, as the National Review reported, it revealed "some of the worst nativist tendencies of olden days." Auxiliary bishop of Washington, Most Rev. William Lori, who attended the hearing, said that four Council members were especially virulent in their expressions concerning the Church. Member Jim Graham (Ward 1) said "I've spent years fighting Church dogma." Graham glared at Bishop Lori as he warned against a "homophobic Church" that will now "determine people's medical care, if Catholic institutions are allowed a conscience exemption." If the Council were to accept any such exemption, he said, "we are permitting religious principles to dictate public health policy." Another Council member said that any employer who does not provide contraceptive coverage is guilty of "employee discrimination." Still another warned of the "slippery slope" that a conscience clause might create--if churches are allowed to bow out, citing moral objections to contraception and abortion, who's to say they won't try to opt out of mandatory benefits for same-sex "domestic partners" down the road?

Toleration, is often the battle cry for defenders of our First Amendment rights. The self-styled champion of these rights, the ACLU, should have been on the scene helping to save the day. NOT! They not only turned the other way, but their usual commitment to freedom of speech and religion melted in the light of their advocacy for "reproductive rights." A member of the ACLU's Reproductive Freedom Project commented that this type of "contraceptive equity legislation" is only fair; religious freedom needs no protection.

There were some voices of reason, however. The Washington Times reported that "congressional leaders reprimanded the D.C. Council." Rep. Ernest Istook (R-Ok) criticized the Council members' "bigotry" and introduced an amendment to block the D.C. law. Rep. Thomas M. Davis III (R-VA), chair of the House Government Reform subcommittee on the District, said "the House will amend the . . . legislation rather than pass it whole." This sentiment, he noted, comes from both Democrats as well as Republicans.

Why did this happen in a city where democracy is practically a religion? My colleague Richard Doerflinger's assessment is that abortion advocates "have been losing the political battle over abortion. So they see a need to switch to something more appealing." Regardless of the reasons, this effort belittles and runs roughshod over the religious beliefs of millions of Americans. Clearly these efforts must be stopped. All Catholics need to be aware of such activity. There is no rest from such mischief!

"A Pastoral Response to Infertility"

Steven Bozza, M.A.

Infertility is a growing phenomenon. At the beginning of the new millennium, roughly 20% of couples of childbearing age will experience difficulty conceiving. There are a number of reasons for this situation. Some cases arise from the choices couples make to marry later in life and to delay childbirth. Other cases are the direct result from sexually transmitted diseases. Sometimes environmental hazards will wreak havoc on the reproductive system. And still other cases may stem from physiological problems (e.g., endometriosis). Approximately 14% of infertility cases are simply unexplained. Regardless of the causes of infertility, the percentages of couples with this problem is higher today than in the past.


"A Devastating Reality"

Sexuality is a part of human personhood, an inseparable component of the intellect. It is also a spiritual reality expressed through the body. When the reality of infertility hits, it shakes the inner core of the human person. Masculinity and "fatherhood," and femininity and "motherhood" are not merely descriptive words. They are often intertwined realities which mean the same thing to many people. Human sexuality, as a gift given by God, allows the human person to share in God's life. It is therefore oriented to "relationship"--it is a gift to be given and to be received. Infertility therefore strikes not only at a person's self image, but also at the couple's relationship.

As if the emotional and social consequences of infertility are not heavy enough, couples facing this problem are also pressured by the medical community which holds up a vast array of reproductive technologies which are not always in accord with God's plan for love. Most Catholic couples are uninformed regarding the Church's teachings on these issues, they typically don't understand the medical treatments offered to them and are often at the mercy of health care professionals. To complicate matters, there are a myriad of subjective realities per each couple which make even the morally acceptable procedures unacceptable. And so, the pastoral care of couples experiencing infertility must be holistic. It must not only concern itself with the morality of the biological procedures, it must also concern itself with the psychological, social and spiritual issues which couples face.


"A Pastoral Solution"

As Church, we oftentimes react to problems instead of anticipating them. Ministry to couples facing infertility must be both reactive and proactive. There are a variety of ways in which to handle this issue. A major vehicle which we should not overlook is that of marriage preparation programs. We can anticipate the problem of infertility by appropriately discussing it in these programs. In our diocese, we produced a series for marriage preparation entitled The Christian Married Life (published by Benzinger). It addresses infertility in all three of its volumes. For those not using Christian Married Life as a text, the outlines from the responsible parenthood and sexuality talks can easily be adapted to other formats if the following three points are maintained:

"20% of couples in this room will have a problem conceiving."

• "Fertility specialists will first ask a couple to chart their fertility signs for three months which will help in the diagnosis of fertility."
  
  
• "The presentation on Natural Family Planning is extremely important because it will help you to know your fertility signs and may help you to achieve pregnancy."

NFP & The Now Generation

As the first generation of NFP pioneers moves into their later years, it is encouraging to find young adults willing to take up the banner. The following piece is by a student from Marquette University. Beth Dietrich offers an undergraduate's thoughts on making NFP "relevant" to the computer generation.

Coordinators' Corner

"Oh Where, Oh Where Have My Files Gone?" The Importance of Record Keeping

Janet L. Kistler

In twenty-five minutes you have to pick up the children from school. The baby has been fussy all day long and demanding your attention. You're trying to put the finishing touches on the budget proposal you have to present tonight at the home and school meeting. Just as you're getting ready to go out the door, the phone rings...it's an NFP client with some questions. You scramble to find the notes from your last conversation with her. Is her file on top of the refrigerator, on the night stand, in with your papers for the budget meeting? Finally, you locate her records, take a deep breath and respond to her concerns.

This is not an unfamiliar scenario for many NFP teachers who are "juggling" family life, often working outside the home, involved with their parish and children's school and teaching NFP! Yet, we are all aware that to be effective as teachers, a common sense, affirmative, professional approach must be maintained continuously and consistently for every person taught. So how do we do this?

Accurate record keeping and personal follow-up are essential elements of a quality natural family planning client education program. Follow-up is the process through which NFP instruction is personalized. It usually is structured, involving a certain discipline so that the teacher can move through the issues with the client, answering specific questions and discussing the individual problems. Follow-up also provides the teacher with the opportunity to assess the client/couple's knowledge of NFP: how well the guidelines are being applied, whether or not there are any misunderstandings of the observations of fertility, if the stated family planning intention has changed and so on. But, follow-up is more than mere chart review; it allows the teacher to have an intimate look at a marriage. At its very core, NFP instruction should create a feeling of trust, so that open communication exists between the teacher and client, providing the teacher with the opportunity to evaluate the client's understanding and perception of the information. Each person will learn at their own pace and progress differently. Follow-up is the forum for the teacher to assess not only the menstrual cycle, but the level of comprehension and then adjust the instruction accordingly. This leads to the important issue of record keeping.

When client/couples seek instruction on Natural Family Planning, it's fair to assume that they already have some information about other methods and have made a choice to integrate NFP into their marriage. This is important to the NFP teacher because it indicates that the client has some appreciation of the method and wants to learn. It's important to preserve what information has been given to the client, when it was given, what referrals if any have been made, what their contraceptive history (if any) has been, what reproductive category they are in (postpill, achieving, postpartum, typical, etc.) and when that client has reached autonomy. Equally important is to make record of the client's understanding of what has been taught.



In a recent conversation with Stella Kitchen, NFP Coordinator for the Diocese of Harrisburg, she shared with me the procedures followed in her diocese. "Our forms are all in triplicate, so it makes it easy for the client to have a copy, the teacher to have a copy and after autonomy is reached, for me to have a copy for the diocesan files." Stella urges her teachers to keep all client records in a secure place. The files are kept by the teachers for one year and then their copies are destroyed and the diocesan files are kept for three years before being shredded. A client assessment form is completed by the teacher and follow-up notes are kept with that form. The diocese also uses a consent form that each client is asked to sign which is basically a "hold harmless agreement" between the NFP program and the client. Clients are provided six follow-up sessions over a period of six months or longer if necessary until autonomy is reached. I asked Stella about the issue of ownership of records and she stated that "the diocese owns the client records."

In speaking with Robert Laird, Director of Family Life and NFP Coordinator for the Diocese of Arlington, I discovered that the NFP teachers in his diocese keep all their client records for an indefinite period of time. The primary NFP methodology taught is through the Couple to Couple League and the format is standardized regarding follow-up and record keeping. There is an initial contact at which time an intake form is completed. Four classes are offered over three months and chart review takes place during the classes. At six months after entry into the program, a follow-up form is sent through the mail to the client from the teacher in the form of a survey. At both nine and twelve months, CCL Central mails a survey form to the client. While Bob doesn't keep the client files at the diocese, each teacher is responsible for providing him with client information on a quarterly basis. The Arlington program uses no consent or waiver form.

When I was both teaching NFP and directing the Phoenix NFP Center, the follow-up form we used provided all the information needed for the teacher's assessment of the client's integration of NFP, for data collection and for the protection of the program's integrity. The teacher was able to indicate on the form itself what rules had been taught in a particular class (there were four classes in a series), how well the client understood the information, any unusual circumstances, a change in reproductive category and very importantly, the couple's attitudes toward NFP. The form also included questions treating with previous contraceptive usage, medications, surgeries and vitamins. The teacher could also indicate on the follow-up form whether or not the client completed the instruction, became autonomous, conceived, dropped out of the class, moved with no forwarding address, etc. There was also a supplemental log to record phone conversations. We too had a client consent form which both the teacher and client/couple signed. The form stated that NFP was being taught to the exclusion of all other methods, that participation was voluntary and no guarantees of 100% effectiveness were being offered. The client received the original and a copy was kept in their file. Teachers kept client records through the class series and for the first long-term follow-up, one month after completion of the classes. At that time, all records were returned to the Center and all continuing long-term follow-up was managed by Center staff. Records were kept indefinitely.

The advantage of a structured follow-up form is to insure accuracy of record keeping. All teachers in a given program will be asking the same questions, making their notations on the same form which truly becomes the business record. When teachers document everything they have done and why they have done it, they actually are protecting themselves and their program and insuring that the NFP instruction they have provided has been done in a professional manner.


What of those dioceses who have several NFP methods available? Should there be a standardized method of record keeping and follow-up for the diocesan program? In some dioceses this is a non-issue because forms and procedures in use by the various teachers may already meet local diocesan NFP standards. But in the dioceses where there are great differences, something must be done to ensure consistency of NFP services. At the very least, a NFP advisory board should be able to craft a policy on record keeping that meets the needs of the diocese while also considering the methods provided by their NFP teachers. In some circumstances, this may involve the creation of a separate form that can be used by all the teachers, regardless of the school of NFP offered.

Strong record keeping is multifaceted. It not only ensures quality teaching, but it can also be used in the periodic assessment of diocesan NFP teachers. If a teacher is not making good notes, has not completed the intake forms or follow-up forms, the diocesan NFP coordinator can use this information in an evaluation to help the teacher improve. Record keeping ensures that the client is being well taught, that follow-up is being provided, that accurate information is recorded, and that the diocesan NFP program can account for this activity.

This last point brings me to a very serious reality. Record keeping has legal implications. A classic article in the Winter 1983 issue of the International Review of NFP by attorney Thomas J. Prebil, is worth revisiting. Mr. Prebil emphasized the importance of showing "reasonable conduct according to community standards" as a key to protection from potential litigation. This would include, according to Prebil, making "handwritten, dated, and initialed notes of what transpired between teacher and client. Taking the time to make a notation that a fact has been explained; that questions have been solicited or answered; that a prior instruction was reviewed; that a suggestion was made." "If a teacher has taken time to develop a procedure of routine documentation," he said, "it becomes more difficult for anyone to seriously challenge the instruction."

What about ownership of records and charts? Stella Kitchen stated that the Diocese of Harrisburg owned the NFP client files. Again, quoting from Prebil's 1983 article, "The file that is compiled in the course of instruction becomes the property of the NFP program, much as a medical record is the property of the treating physician or the hospital." He went on to write that "clients are entitled to a copy of the record, but not the original." Prebil made it clear that the exception to the "original record" would be the chart itself. Since it was blank when given to the client and all entries and notations were made by the client, it is considered the client's property. However, the teacher would be entitled to a copy of the chart for the file. This is a very important issue, since several NFP programs are housed in hospitals, but are not official departments of the hospitals. Who then owns the records? The hospital or the NFP program? Clearly, for those programs in that situation, it becomes important to understand the hospital's policy on record keeping and record ownership and to have a clear policy concerning client files.

NFP education is certainly a serious responsibility. If you haven't already done so, take an honest look at your approach to record keeping--both in terms of your individual teachers as well as your diocesan programs. This is a complex issue, and it is becoming more complex as information technology opens the door to new forms of communication. Follow-up through e-mail is already a reality for some NFP teachers. Discussing charts in a "chat room," teaching through the internet, are already happening. What implications will these advancements have for the personal follow-up so integral to the successful teaching and living of NFP? Will new procedures need to be developed for record keeping? How much information and of what nature should be placed in a data base and how do we control access to that information? All of these issues need to be addressed, both from the perspective of protecting the client's right of privacy and the integrity of the NFP programs. For the time being however, let's all start with ourselves and ensure that the next time the phone rings at an inopportune time, we will know where the client's charts are!

• Under the heading of what is required of a diocesan NFP teacher, the Standards say that ". . . confidential client records (emphasis added ) concerning personal background, instruction, and follow-up, in accord with the local diocesan NFP program" must be kept (Section II, P.2, p. 16).
  
  
• Record keeping is also mentioned under the heading of what diocesan NFP teachers should do in couple/client follow-up:

• Under the heading of what an NFP teacher training program should teach with regard to "Program Management" the Standards say:

1. Confidentiality

1. Management

1. Data

1. Basic information for both the man and the woman including:
   Full name
   Address and phone
   For engaged couples, date of wedding/for married couples, date of marriage
   Age and education
   Religious affiliation
   Number of children
   
   
2. Family planning intention and history (if applicable).
   
   
3. Medical history, especially conditions and/or prescriptions which will have a bearing on the signs of fertility.
   
   
4. Referral (Church, medical, NFP couple, other; NB, this is the information which the DDP/NFP collects from dioceses annually.)
   
   
5. Evaluation of the couple/client's progress in understanding the method and use of method. Record of the clients understanding and incorporation of the method into their lifestyle. (This record would indicate readiness for autonomy.)

NFP Around the World

"Our Friends to the North--NFP in Canada"

SERENA
Claire Charbonneau

The name SERENA, chosen in 1962, comes from the first two letters of three words: SErvice de REgulation des NAissances (SErvice for REgulation of Natality).

Serena teaches the Sypmto-Thermal Method. Clients are taught to observe and chart naturally occurring signs of fertility in a woman's menstrual cycle. The main signs charted are changes in the BBT and changes in cervical mucus that are observable at the vagina. A woman can also be taught to observe changes in the cervix that indicate fertility, as well as other signs. The more subjective signs, mucus and cervical changes, tell the couple when the woman is fertile. The objective sign, BBT, confirms that ovulation has occurred because the woman's temperature will shift up after she ovulates and remain slightly elevated until her next menstrual cycle. With this knowledge couples alter their sexual behavior to abstain from intercourse at the fertile time if they are not seeking a pregnancy, or to use this time to maximize their chances of conceiving a child.

Serena has chosen the couple-to-couple approach for teaching and learning this method. A couple will derive the maximum benefits from STM if they are taught by a trained couple. Serena sees great benefit in involving the male partner in the whole process of family planning. The man is instructed to chart the objective sign, temperature, while the woman charts her more subjective signs, such as mucus. In this way both partners look at the chart regularly and know if they are fertile as a couple or not. They make the decision together as to how they will use their knowledge of the natural processes for family planning.


"Mission & Values Statement of Serena Canada"

Our mission statement sums up who we are:

To provide a national organization to enable and support the delivery of Natural Family Planning services across Canada.

Serena respects the natural fertility cycle and is committed to the empowerment and support of couples, on a couple-to-couple basis. The respect for individuals and for human life from conception is central to our philosophy.

• To provide information concerning human reproduction to enable couples to know and to assume responsibility for their own fertility.
  
  
• To provide information conducive to the development of conjugal love and harmony of the family unit.
  
  
• To contribute to research and education of the public in matters of family life.
  
  
• To foster respect for the value of human life at all stages of development.

1. To teach a natural method of family planning to couples (usually done couple-to-couple).
   
   
2. To provide information on fertility and family planning to couples (usually done in the form of group presentations made by a trained teacher-couples).
   
   
3. To provide sex education and fertility awareness to young people, complimentary to what is provided by the school system.
   
   
4. To provide information and support to couples in special situations (e.g. subfertility, pre- menopause, breastfeeding, post-partum).

News Briefs

Announcements

Archdiocese of Boston's NFP Coordinator Retires. Nancy Keaveney, Coordinator for NFP ministry in the Archdiocese of Boston after nineteen and a half years is retiring. Under Nancy's guidance the archdiocesan NFP services were strengthened with the achieving of Endorsement according to the bishops' Standards. Nancy also helped to establish a Sympto-Thermal teacher training program which also achieved Approval according to the bishops' Standards. Nancy will take up the responsibilities of a parish nurse. Mary Finnigan will succeed Nancy as NFP coordinator.

Archdiocese of Santa Fe NFP Coordinator Retires. Shirley Hoefler, a Creighton Model FertilityCare^TM System teacher, retired in June 2000 after 25 years as Archdiocesan NFP Coordinator. Shirley provided NFP services out of St. Joseph's FertilityCare Center in Albuquerque. Among her many NFP activities, Shirley was also responsible for the St. Joseph Hospital Creighton Model NFP teacher training program. Shirley has conducted many other training programs throughout the U.S. and in other countries as diverse as Mexico and Ireland. The sixth president of the American Academy of NFP, Shirley has also been involved in teen chastity education, notably through developing the program "The Wonder of Myself." Shirley recognizes that she could not have done so much in NFP without the support of her husband and six children. She now plans on spending her retirement home schooling some of her 11 grandchildren. However, she will still be active in NFP--afterall, as her husband notes, "you can take the teacher out of NFP, but you can't take the NFP out of the teacher!" Shirley is succeeded in the archdiocese by Angelique Garcia, CNFPE.

The Marquette University Institute for NFP is seeking abstracts for poster presentations at a conference to be held March 22-24, 2001 in Milwaukee. Conference themes are: "Hi to Lo NFP Technology" and "Familiaris Consortio 20 Years Later." Deadline for submission: October 1, 2000. Contact: Richard J. Fehring, DNSc, RN, College of Nursing, Marquette University, P.O. Box, 1881, Milwaukee, WI, 53201-1881; 414-288-3838; FAX, 414-288-1939; E-Mail, Richard.Fehring@Marquette.Edu.

St. Augustine Foundation has begun work on a new book that it hopes will encourage and enable priests to speak on the teaching on Humanae vitae. Priests actively involved in promoting NFP or those who are willing to share their preaching experiences are asked to submit articles. Contact: The St. Augustine Foundation, 538 Riverdale Avenue, Yonkers, NY 10705; 914-476-4858, or toll free 877-554-4637.


Events

September 29-October 1, 2000, the GIFT Foundation's conference "Pandora's Pillbox 2," Rosemont, IL. This conference also features a special half-day session entitled "Answering the Call to Marital Chastity: A Symposium on Natural Family Planning." Contact: GIFT Foundation, P.O. Box 95, Carpentersville, IL 60110; 847-844-1167; info@giftfoundation.org.

October 12-18, 2000, the Third International Meeting of the Holy Father with Families in celebration of the Jubilee Year 2000, Rome. The theme chosen by the Holy Father, is "Children, The Springtime of the Family and of Society." Topics include: the relationships of children to parents and the social environment; analysis of problems of abuse, exploitation and violence against minors. For travel information contact: Peter's Way International, Ltd., 25 South Service Road #240, Jericho, NY 11753; 800/225-7662. Information on the agenda, contact: Rick McCord, Secretariat for Family, Laity, Women & Youth, 3211 Fourth St., N.E., Washington, D.C. 20017; 202-541-3040.

November 15-19, 2000, Billings Ovulation Method Association will hold a teacher training in the diocese of Memphis. Contact: Kay Ek, President, Office of NFP, 316 North 7th Street, St. Cloud, MN 56303; 888-637-6371; 320-252-2877 FAX; kek@gw.stcdio.org.

Lecture Cruise--January 5-12, 2001. Dr. Janet Smith, University of Dallas, and Rev. Daniel McCaffrey, will give a lecture series on the Seven Virtues aboard one of Holland America's newest ships. Departing from San Juan, Puerto Rico, the ports-of-call will include Barbados, Martinique, St. Martin and St. Thomas. Excellent group rates! Contact: Karen at Bursch Travel in St. Cloud, MN, 1-800-742-2331.

February 26- March 2, 2001. Northwest Family Services will hold a Sympto-Thermal teacher training program in Portland, Oregon. Contact: Rose Fuller, Executive Director, 4805 N.E. Glisan St., Portland, OR 97213; 503-215-6377; 503-215-6940 FAX; nfs@teleport.com; Website: www.nwfs.org.


Resources

Archdiocese of Boston, Office of Natural Family Planning, has a 16 minute video entitled "Planning Your Family Together" which could be used with engaged couples as an introduction to NFP. Contact: Mary Finnigan, Coordinator, Archdiocese of Boston NFP Program, 2121 Commonwealth Avenue, Brighton, MA 02135; 617-783-2451.

Aware Center has available the booklet, "Making the Ovulation Method Work for You" for $1.00 each. In addition, an audio tape entitled "Learning Your Cycle of Fertility" which discusses the Billings Ovulation Method is also available for $3.00 each. Contact: Merrilee Underhill, Aware Inc., c/o St. Anthony's Medical Center, 10010 Kennerly Road, St. Louis, MO 63128; 314-525-1622.

Diocese of Memphis NFP Center has available the booklet Catholic Church Teaching on Human Sexuality, Marriage & Family Life, Conjugal Love, Responsible Parenthood and The Formation of Conscience by Rev. Richard Hogan. Contact: Mary Pat Van Epps, Director, Diocese of Memphis NFP Center, 5825 Shelby Oaks Drive, Memphis, TN 38124; 901-373-1285.

Gift Foundation has available the audio series by Christopher West, Family Life Director, Archdiocese of Denver, "Naked without Shame--Sex and the Christian Mystery." Contact: GIFT Foundation, P.O. Box 95, Carpentersville, IL 60110; 847-844-1167; info@giftfoundation.org.

Breastfeeding and Natural Child Spacing, the fourth edition, by Sheila Kippley, now available. Contact: CCL, P.O. Box 111184, Cincinnati, OH 45211; www.ccli.org.

New Mercury Free Basal Thermometer. R.G. Enterprises, Inc. has available a new mercury free basal thermometer. The company was established in 1996 to introduce safe, mercury-free fever thermometers to families in the U.S. and Canada. The Geratherm Basal Thermometer functions like the standard mercury basal thermometer. A special metal alloy called galinstan is used instead of mercury. Galinstan is non-toxic and safe for both the user and the environment. The thermometer is slightly larger than the standard mercury basal thermometer and comes complete with instructions for use. Contact: R.G. Enterprises, Inc. 2000 Town Center, Ste. 1900, Southfield, MI 48075-1152; 248-351-6237; FAX 248-351-2645; Web site: www.1thermometer.com; E-mail: rgenterprises@msn.com.

Women Affirming Life has two new resources available: a study guide on The Theology of the Body," written by Mary Shivanandan, STD.; and the audio tapes from the conference "The Feminine Genius & The Culture of Life," Washington, D.C., March 24 & 25, 2000. Contact: Women Affirming Life, P.O. Box 35532, Brighton, MA 02135; 617-254-2277.

Vitae Corporation is a unique company founded by a young Catholic family (NFP teachers). They are dedicated to promoting the culture of life, especially marital chastity and NFP. They have two programs in place, the culture of life credit card (a Visa), and the culture of life long distance (not AT&T). Vitae gives 100%+ of all profits to assist worthy groups. Contact: 1-888-883-LIFE, or Email vitaecorp@aol.com Their mailing address is PO Box 219 New Lenox, IL. 60451


Mark Your Calendars for the 20th Anniversary Celebration of Familiaris Consortio -- Augutst 15-18, 2001

The Secretariat for Pro-Life Activities and the Secretariat for Family, Laity, Women and Youth are co-sponsoring a symposium which will explore the four classic themes of the Apostolic Exhortation Familiaris consortio. The themes are: forming an intimate community of persons; serving life; participating in the development of society; and sharing in the life and mission of the Church.

One day prior to the symposium, a meeting will be held for diocesan NFP coordinators.

Watch for a registration and information flyer in the mail this Fall!


A Special NFP

Attention All Diocesan NFP Coordinators---

Mark your calendars for a one day NFP meeting to take place on August 15 in Virginia prior to the Familiaris consortio Symposium.

Details will be mailed to diocesan NFP leaders in the Fall.


Spanish NFP Brochures Now Available!

The DDP's brochures "NFP" and "Myths & Realities" are now available in Spanish. Prices are the same as for the English versions: 25 cents each or $15.00 for 100; $120.00 for 1,000. Postage and handling are also charged. Contact the Secretariat for Pro-Life Activities, 202-541-3070; FAX 202-541-3054.

Email us at nfp@usccb.org
Secretariat for Pro-Life Activities | 3211 4th Street, N.E., Washington DC 20017-1194 | (202) 541-3070 © USCCB. All rights reserved.