There _are_ methods of control whereby people are enabled to exist, and to exist happily, without being slaves to the sex impulse. These methods are those of the Catholic Church. Her people are encouraged to take a higher and a nobler view of marriage, to overcome their egoism and selfishness, and to practise moderation and self-restraint in the lawful use of marital rights. The Church urges her people to strengthen their self-restraint by observing the penitential seasons, especially Lent; by fasting or by abstaining from flesh meat at other times, if necessary by abstaining from alcohol; and by seeking that supernatural help which comes to those who receive the Sacraments worthily. When all other deterrents fail, it is lawful, according to the teaching of the Church, for married people to limit intercourse to the mid-menstrual period, when, although conception may occur, it is less likely to occur than at other times. All other methods are absolutely and without exception forbidden. This limited use of marriage, which, as we have seen, is within the rights of the married, differs from all methods of artificial birth-control as day differs from night, because: [Reference: Explanation] (1) No positive or direct obstacle is used against procreation. (2) The intercourse is natural, in contradistinction to what is equivalent to self-abuse. (3) Self-restraint is practised in that the intercourse is limited to certain times. (4) There is no risk to mental or physical health. (5) There is no evil will to _defeat_ the course of nature; at worst there is merely an absence of heroism. Even if the question be considered solely as a matter of physiology the difference between these methods is apparent. Physiologists and gynaecologists believe that in natural intercourse there is, apart from fertilisation, an absorption of certain substances into the system of the woman. The rôle of this absorption is at present obscure, but it obviously exists for a purpose; and it is permissible to speculate whether, under natural conditions of intercourse, there is not a mutual biological reaction that makes, amongst other things, for physical compatibility. Whatever be its purpose or explanation in the marvellous mechanism of nature, this absorption of vital substances is either hindered or is absolutely prevented by artificial methods of birth control; whereas, in the method permitted by the teaching of the Catholic Church there is no interference with a physiological process. Even those who fail, from their lack of training, to comprehend moral distinctions in this matter should be able to appreciate the difference between a method that is physiological and one that is unphysiological.