It is also necessary to put before young people the consequences, which are always very serious, of separating sexuality from procreation when someone reaches the stage of practising sterilization and abortion or pursuing sexual activity dissociated from married love, before and outside of marriage. Much of the moral order and marital harmony of the family, hence also the true good of society, depends on this timely education, which finds its place in God's plan, in the very structure of sexuality and the intimate nature of marriage.
Parents who carry out their own right and duty to form their children for chastity can be certain that they are helping them in turn to build stable and united families, thus anticipating, insofar as this is possible, the joys of paradise: "How can I ever express the happiness of the marriage that is joined together by the Church, strengthened by an offering, sealed by a blessing, announced by angels and ratified by the Father They are both brethren and both fellow servants; there is no separation between them in spirit or flesh Christ rejoices in them and he sends them his peace; where the couple is, there he is also to be found, and where he is, evil can no longer abide".
Christian revelation presents the two vocations to love: marriage and virginity. In some societies today, not only marriage and the family, but also vocations to the priesthood and the religious life, are often in a state of crisis. The two situations are inseparable: "When marriage is not esteemed, neither can consecrated virginity or celibacy exist; when human sexuality is not regarded as a great value given by the Creator, the renunciation of it for the sake of the kingdom of heaven loses its meaning".
A lack of vocations follows from the breakdown of the family, yet where parents are generous in welcoming life, children will be more likely to be generous when it comes to the question of offering themselves to God: "Families must once again express a generous love for life and place themselves at its service above all by accepting the children which the Lord wants to give them with a sense of responsibility not detached from peaceful trust", and they may bring this acceptance to fulfilment not only "through a continuing educational effort but also through an obligatory commitment, at times perhaps neglected, to help teenagers especially and young people to accept the vocational dimension of every living being, within God's plan Human life acquires fullness when it becomes a self-gift: a gift which can express itself in matrimony, in consecrated virginity, in self-dedication to one's neighbour towards an ideal, or in the choice of priestly ministry.
Parents will truly serve the life of their children if they help them make their own lives a gift, respecting their mature choices and fostering joyfully each vocation, including the religious and priestly one".
When he deals with sexual education in Familiaris Consortio, this is why Pope John Paul II affirms: "Indeed Christian parents, discerning the signs of God's call, will devote special attention and care to education in virginity or celibacy as the supreme form of that self-giving that constitutes the very meaning of human sexuality". Parents should therefore rejoice if they see in any of their children the signs of God's call to the higher vocation of virginity or celibacy for the love of the Kingdom of Heaven.
They should accordingly adapt formation for chaste love to the needs of those children, encouraging them on their own path up to the time of entering the seminary or house of formation, or until this specific call to self-giving with an undivided heart matures. They must respect and appreciate the freedom of each of their children, encouraging their personal vocation and without trying to impose a predetermined vocation on them.
The Second Vatican Council clearly set out this distinct and honourable task of parents, who are supported in their work by teachers and priests: "Parents should nurture and protect religious vocations in their children by educating them in Christian virtues". The greatest contribution is made by families which are animated by a spirit of faith, charity and piety and which provide, as it were, a first seminary, and by parishes in whose abundant life the young people themselves take an active part".
In this way they will be prepared when the Lord calls to answer generously with the prophet:? Here am I! This necessary family context for maturing religious and priestly vocations brings to mind the serious situation of many families, especially in certain countries, families with an impoverished life because they have chosen to deprive themselves of children or where they have only one child, a situation in which it is very difficult for vocations to arise and even difficult to develop a full social education.
The truly Christian family will also be able to communicate an understanding of the value of celibacy to unmarried children or those who are incapable of marriage for reasons apart from their own will.
If they are formed well from childhood and during their youth, they will be equipped to face their own situation more easily. Likewise, they will be able to discover the will of God in such a situation and so find a sense of vocation and peace in their own lives.
These persons, especially if they have some kind of physical disability, need to be shown the great possibilities for self-realization and spiritual fruitfulness which are open to those who make a commitment to help their poorest and most needy brothers and sisters, sustained by faith and the love of God.
In granting married persons the privilege and great responsibility of becoming parents, God gives them the grace to carry out their mission adequately. Moreover, in the task of educating their children, parents are enlightened by "two fundamental truths As spouses, parents and ministers of the sacramental grace of marriage, they are sustained from day to day by special spiritual energies, received from Jesus Christ who loves and nurtures his Bride, the Church.
As husband and wife who have become "one flesh" through the bond of marriage, they share the duty to educate their children through willing collaboration nourished by vigorous mutual dialogue that "has a new specific source in the sacrament of marriage, which consecrates them for the strictly Christian education of their children: that is to say, it calls upon them to share in the very authority and love of God the Father and Christ the shepherd, and in the motherly love of the Church, and it enriches them with wisdom, counsel, fortitude and all the other gifts of the Holy Spirit in order to help the children in their growth as human beings and as Christians".
In the context of formation in chastity, "fatherhood-motherhood" also includes one parent who is left alone and adoptive parents. The task of a single parent is certainly not easy because the support of the other spouse and the role and example of a parent of the other sex is lacking. But God sustains single parents with a special love and calls them to take on this task with the same generosity and sensitivity with which they love and care for their children in other areas of family life.
Some other persons are called upon in certain cases to take the place of parents: those who take on the parental role in a permanent way, for instance, for orphans or abandoned children.
They, too, have the task of educating children and young people in an overall sense, as well as in chastity, and they will receive the grace of their state of life to do this according to the same principles that guide Christian parents.
Parents must never feel alone in this task. The Church supports and encourages them, confident that they can carry out this function better than anyone else. She also encourages those men or women who, often with great sacrifice, give children without parents a form of parental love and family life.
In any case, all of them must approach this duty in a spirit of prayer, open and obedient to the moral truths of faith and reason that integrate the teaching of the Church, and always seeing children and young people as persons, children of God and heirs to the Kingdom of Heaven. Before going into the practical details of young people's formation in chastity, it is extremely important for parents to be aware of their rights and duties, particularly in the face of a State or a school that tends to take up the initiative in the area of sex education.
The Holy Father John Paul II reaffirms this in Familiaris Consortio: "The right and duty of parents to give education is essential, since it is connected with the transmission of human life; it is original and primary with regard to the educational role of others, on account of the uniqueness of the loving relationship between parents and children; and it is irreplaceable and inalienable, and therefore incapable of being entirely delegated to others or usurped by others", except in the case, as mentioned at the beginning, of physical or psychological impossibility.
This doctrine is based on the teaching of the Second Vatican Council, and is also proclaimed by the Charter of the Rights of the Family: "Since they have conferred life on their children, parents have the original, primary and inalienable right to educate them; hence they The Pope insists upon the fact that this holds especially with regard to sexuality: "Sex education, which is a basic right and duty of parents, must always be carried out under their attentive guidance, whether at home or in educational centres chosen and controlled by them.
In this regard, the Church reaffirms the law of subsidiarity, which the school is bound to observe when it cooperates in sex education, by entering into the same spirit that animates the parents". The Holy Father adds, "In view of the close links between the sexual dimension of the person and his or her ethical values, education must bring the children to a knowledge of and respect for the moral norms as the necessary and highly valuable guarantee for responsible personal growth in human sexuality".
No one is capable of giving moral education in this delicate area better than duly prepared parents. This right also implies an educational duty. If in fact parents do not give adequate formation in chastity, they are failing in their precise duty. Likewise, they would also be guilty were they to tolerate immoral or inadequate formation being given to their children outside the home.
Today this task encounters a particular difficulty with regard to the dissemination of pornography, through the means of social communication, instigated by commercial motives and breaking down adolescent sensitivity. This must call for two forms of concerned action on the part of parents: preventive and critical education with regard to their children, and courageous denunciation to the appropriate authorities.
Parents, as individuals or in associations, have the right and duty to promote the good of their children and demand from the authorities laws that prevent and eliminate the exploitation of the sensitivity of children and adolescents. The Holy Father stresses this parental task and outlines guidelines and the objective in this regard: "Faced with a culture that largely reduces human sexuality to the level of something commonplace, since it interprets and lives it in a reductive and impoverished way by linking it solely with the body and with selfish pleasure, the educational service of parents must aim firmly at a training in the area of sex that is truly and fully personal: for sexuality is an enrichment of the whole person — body, emotions and soul — and it manifests its inmost meaning in leading the person to the gift of self in love".
We cannot forget, however, that we are dealing with a right and duty to educate which, in the past, Christian parents carried out or exercised little. Perhaps this was because the problem was not as acute as it is today, or because the parents' task was in part fulfilled by the strength of prevailing social models and the role played by the Church and the Catholic school in this area. It is not easy for parents to take on this educational commitment because today it appears to be rather complex, and greater than what the family could offer, also because, in most cases, it is not possible to refer to what one's own parents did in this regard.
Therefore, through this document, the Church holds that it is her duty to give parents back confidence in their own capabilities and help them to carry out their task. The family environment is thus the normal and usual place for forming children and young people to consolidate and exercise the virtues of charity, temperance, fortitude and chastity. As the domestic church, the family is the school of the richest humanity. This is particularly true for the moral and spiritual education on such a delicate matter as chastity.
Physical, psychological and spiritual aspects are involved in chastity, as well as the first signs of freedom, the influence of social models, natural modesty and strong tendencies inherent in a human being's bodily nature.
All of these aspects are connected to an awareness, albeit implicit, of the dignity of the human person, called to collaborate with God and, at the same time, marked by fragility. In a Christian home, parents have the strength to lead their children to a real Christian maturation of their personalities, according to the measure of Christ, in his Mystical Body, the Church. While the family is rich in these strengths, it also needs the support of the State and society, according to the principle of subsidiarity: "It can happen It is urgent therefore to promote not only family policies, but also those social policies which have the family as their principle object, policies which assist the family by providing adequate resources and efficient means of support, both for bringing up children and for looking after the elderly Aware of this and of the real difficulties that exist for young people in many countries today, especially when social and moral deterioration is present, parents are urged to dare to ask for more and to propose more.
They cannot be satisfied with avoiding the worst — that their children do not take drugs or commit crimes. They will have to be committed to educating them in the true values of the person, renewed by the virtues of faith, hope and love: the values of freedom, responsibility, fatherhood and motherhood, service, professional work, solidarity, honesty, art, sport, the joy of knowing they are children of God, hence brothers and sisters of all human beings, etc.
In their most recent findings, the psychological and pedagogical sciences come together with human experience in emphasizing the decisive importance of the affective atmosphere that reigns in the family for a harmonious and valid sexual education, especially during the first years of infancy and childhood, and perhaps also during the prenatal stage, because children's deep emotional patterns are established in these phases.
The importance of the couple's balance, acceptance and understanding is stressed. Furthermore, emphasis is placed on the value of a serene relationship between husband and wife, on the value of their positive presence both father and mother during these important years for the processes of identification, and on the value of a relationship of reassuring affection toward their children.
Certain serious privations or imbalances between parents for example, one or both parents' absence from family life, a lack of interest in the children's education or excessive severity are factors that can cause emotional and affective disturbances in children. These factors can seriously upset their adolescence and sometimes mark them for life. Parents must find time to be with their children and take time to talk with them.
As a gift and a commitment, children are their most important task, although seemingly not always a very profitable one. Children are more important than work, entertainment and social position. In these conversations — more and more as the years pass — parents should learn how to listen carefully to their children, how to make the effort to understand them, and how to recognize the fragment of truth that may be present in some forms of rebellion.
At the same time, parents will have to be able to help their children to channel their anxieties and aspirations correctly, and teach them to reflect on the reality of things and how to reason.
This does not mean imposing a certain line of behaviour, but rather showing both the supernatural and human motives that recommend such behaviour. Parents will succeed better if they are able to dedicate time to their children and really place themselves at their level with love. The Christian family is capable of offering an atmosphere permeated with that love for God that makes an authentic reciprocal gift possible. Children who have this experience are better disposed to live according to those moral truths that they see practiced in their parents' life.
They will have confidence in them and will learn about the love that overcomes fears — and nothing moves us to love more than knowing that we are loved. In this way, the bond of mutual love, to which parents bear witness before their children, will safeguard their affective serenity. This bond will refine the intellect, the will and the emotions by rejecting everything that could degrade or devalue the gift of human sexuality.
In a family where love reigns, this gift is always understood as part of the call to self-giving in love for God and for others. The self-giving that inspires the love of husband and wife for each other is the model and norm for the self-giving that must be practised in the relationships between brothers and sisters and the different generations living together in the family.
And the communion and sharing that are part of everyday life in the home at times of joy and at times of difficulty are the most concrete and effective pedagogy for the active, responsible and fruitful inclusion of the children in the wider horizon of society".
Basically, education for authentic love, authentic only if it becomes kind, welldisposed love, involves accepting the person who is loved and considering his or her good as one's own; hence this implies educating in right relationships with others. Children, adolescents and young people should be taught how to enter into healthy relationships with God, with their parents, their brothers and sisters, with their companions of the same or the opposite sex, and with adults.
It must also not be forgotten that education in love is an overall reality. There will be no progress in setting up proper relationships with one person if at the same time there are no proper relationships with other people. As we have already mentioned, education in chastity, as education in love, is at the same time education of one's spirit, one's sensitivity, and one's feelings.
The attitude toward other persons depends largely on the way spontaneous feelings for them are handled, the way some feelings are cultivated and others are controlled. Chastity as a virtue is never reduced to merely being able to perform acts conforming to a norm of external behaviour. Chastity requires activating and developing the dynamisms of nature and grace which make up the principal and immanent element of our discovery of God's law as a guarantee of growth and freedom.
Therefore, it must be stressed that education for chastity is inseparable from efforts to cultivate all the other virtues and, in a particular way, Christian love, characterized by respect, altruism and service, which after all is called charity. Sexuality is such an important good that it must be protected by following the order of reason enlightened by faith: "The greater a good, the more the order of reason must be observed in it". From this it follows that in order to educate in chastity, "self-control is necessary, which presupposes such virtues as modesty, temperance, respect for self and for others, openness to one's neighbour".
Also of importance are what Christian tradition has called the younger sisters of chastity modesty, an attitude of sacrifice with regard to one's whims , nourished by the faith and a life of prayer. The practice of decency and modesty in speech, action and dress is very important for creating an atmosphere suitable to the growth of chastity, but this must be well motivated by respect for one's own body and the dignity of others.
Parents, as we have said, should be watchful so that certain immoral fashions and attitudes do not violate the integrity of the home, especially through misuse of the mass media. In this regard, the Holy Father stressed the need "to promote closer collaboration between parents, who have primary responsibility for education, those in charge of the mass media at various levels and the public authorities, so that families are not left without guidance in such an important sector of their educational mission In fact the presentations, content and programmes of healthy entertainment, information and education to complement that of the family and the school must be recognized.
Unfortunately this does not change the fact that in some countries especially there are many shows and publications abounding in all sorts of violence with a kind of bombardment of messages that undermine moral principles and make it impossible to achieve a serious climate in which values worthy of the human person may be transmitted".
In particular, with regard to use of television, the Holy Father specified: "The life-style — especially in the more industrialised nations — all too often causes families to abandon their responsibility to educate their children. Evasion of this duty is made easy by the presence of television and of printed materials in the home.
These occupy the time for children and young people. No one can deny the justification for this when the means are lacking, to develop and use to advantage the free time of the young and to direct their energies". Another circumstance that facilitates this is the fact that both parents are busy with their work, in and outside the home. There is the duty — especially for believers, for men and women who love freedom, to protect the young from the aggressions they are subjected to by the media.
May no one shirk from this duty by using the excuse that he or she is not involved". Respect for privacy must be considered in close connection with decency and modesty, which spontaneously defend a person who refuses to be considered and treated like an object of pleasure instead of being respected and loved for himself or herself. If children or young people see that their legitimate privacy is respected, then they will know that they are expected to show the same attitude towards others.
This is how they learn to cultivate the proper sense of responsibility before God by developing their interior life and a taste for personal freedom, that makes them capable of loving God and others better.
All of this reminds us more generally of self-control, a necessary condition for being capable of self-giving. Children and young people should be encouraged to have esteem for, and to practise self-control and restraint, to live in an orderly way, to make personal sacrifices in a spirit of love for God, self-respect, and generosity towards others, without stifling feelings and tendencies, but channeling them into a virtuous life.
The good example and leadership of parents is essential in strengthening the formation of young people in chastity. A mother who values her maternal vocation and her place in the home greatly helps develop the qualities of femininity and motherhood in her daughters, and sets a clear, strong and noble example of womanhood for her sons.
A father, whose behaviour is inspired by masculine dignity without "machismo", will be an attractive model for his sons, and inspire respect, admiration and security in his daughters. This is also true for education in a spirit of sacrifice in families, subject more than ever today to the pressures of materialism and consumerism.
Only in this way will children grow up "with a correct attitude of freedom with regard to material goods, by adopting a simple and austere life style and being fully convinced that? In a society shaken and split by tensions and conflicts caused by the violent clash of various kinds of individualism and selfishness, children must be enriched not only with a sense of true justice, which alone leads to respect for the personal dignity of each individual, but also and more powerfully by a sense of true love, understood as sincere solicitude and disinterested service with regard to others, especially the poorest and those in most need".
It depends on the civilization of love and, in great measure, contributes to its upbuilding". No one can deny that the first example and the greatest help that parents can give their children is their generosity in accepting life, without forgetting that this is how parents help their children to have a simpler lifestyle. Moreover, " Lastly, we recall that in order to achieve these objectives, the family first of all should be a home of faith and prayer, in which God the Father's presence is sensed, the Word of Jesus is accepted, the Spirit's bond of love is felt, and where the most pure Mother of God is loved and invoked.
This life of faith and "Family prayer has for its very own object family life itself, which in all its varying circumstances is seen as a call from God and lived as a filial response to his call. Joys and sorrows, hopes and disappointments, births and birthday celebrations, wedding anniversaries of the parents, departures, separations and home-comings, important and far-reaching decisions, the death of those who are dear, etc.
They should be seen as suitable moments for thanksgiving, for petition, for trusting abandonment of the family into the hands of their common Father in heaven". In this atmosphere of prayer and awareness of the presence and fatherhood of God, the truths of faith and morals should be taught, understood and deeply studied with reverence, and the Word of God should be read and lived with love. In this way Christ's truth will build up a family community based on the example and guidance of parents who "penetrate the innermost depths of their children's hearts and leave an impression that the future events in their lives will not be able to efface".
Parents in particular have the duty to let their children know about the mysteries of human life, because the family "is, in fact, the best environment to accomplish the obligation of securing a gradual education in sexual life.
The family has an affective dignity which is suited to making acceptable without trauma the most delicate realities and to integrating them harmoniously in a balanced and rich personality".
As we have recalled, this primary task of the family includes the parents' right that their children should not be obliged to attend courses in school on this subject which are not in harmony with their religious and moral convictions. The school's task is not to substitute for the family, rather it is "assisting and completing the work of parents, furnishing children and adolescents with an evaluation of sexuality as value and task of the whole person, created male and female in the image of God".
In this regard, we recall what the Holy Father teaches in Familiaris Consortio: "The Church is firmly opposed to an often widespread form of imparting sex information dissociated from moral principles. That would merely be an introduction to the experience of pleasure and a stimulus leading to the loss of serenity — while still in the years of innocence — by opening the way to vice".
Therefore, four general principles will be proposed and afterwards the various stages in a child's development will be examined. Each child is a unique and unrepeatable person and must receive individualized formation.
Since parents know, understand and love each of their children in their uniqueness, they are in the best position to decide what the appropriate time is for providing a variety of information, according to their children's physical and spiritual growth. No one can take this capacity for discernment away from conscientious parents.
Each child's process of maturation as a person is different. Therefore, the most intimate aspects, whether biological or emotional, should be communicated in a personalized dialogue. In their dialogue with each child, with love and trust, parents communicate something about their own self-giving which makes them capable of giving witness to aspects of the emotional dimension of sexuality that could not be transmitted in other ways.
Experience shows that this dialogue works out better when the parent who communicates the biological, emotional, moral and spiritual information is of the same sex as the child or young person. Being aware of the role, emotions and problems of their own sex, mothers have a special bond with their daughters, and fathers with their sons.
This natural bond should be respected. Therefore, parents who are alone will have to act with great sensitivity when speaking with a child of the opposite sex, and they may choose to entrust communicating the most intimate details to a trustworthy person of the same sex as the child. Through this collaboration of a subsidiary nature, parents can take advantage of expert, well-formed educators in the school or parish community, or from Catholic associations.
The moral dimension must always be part of their explanations. Parents should stress that Christians are called to live the gift of sexuality according to the plan of God who is Love, i. They must insist on the positive value of chastity and its capacity to generate true love for other persons. This is the most radical and important moral aspect of chastity.
Only a person who knows how to be chaste will know how to love in marriage or in virginity. From the earliest age, parents may observe the beginning of instinctive genital activity in their child.
It should not be considered repressive to correct such habits gently that could become sinful later, and, when necessary, to teach modesty as the child grows. It is always important to justify the judgement of morally rejecting certain attitudes contrary to the dignity of the person and chastity on adequate, valid and convincing grounds, both at the level of reason and faith, hence in a positive framework with a high concept of personal dignity.
Many parental admonitions are merely reproofs or recommendations which the children perceive more as the result of fear of certain social consequences, or related to one's public reputation, rather than arising out of a love that seeks their true good.
For if in some stage of our life we sail on, deprecating the values of virtue and thereby suffer continuous shipwreck, we risk arriving in port devoid of all spiritual charge". Formation in chastity and timely information regarding sexuality must be provided in the broadest context of education for love.
It is not sufficient, therefore, to provide information about sex together with objective moral principles. Constant help is also required for the growth of children's spiritual life, so that the biological development and impulses they begin to experience will always be accompanied by a growing love of God, the Creator and Redeemer, and an ever greater awareness of the dignity of each human person and his or her body.
In the light of the mystery of Christ and the Church, parents can illustrate the positive values of human sexuality in the context of the person's original vocation to love and the universal call to holiness. Therefore, in talks with children, suitable advice should always be given regarding how to grow in the love of God and one's neighbour, and how to overcome any difficulties: "These means are: discipline of the senses and the mind, watchfulness and prudence in avoiding occasions of sin, the observance of modesty, moderation in recreation, wholesome pursuits, assiduous prayer and frequent reception of the Sacraments of Penance and the Eucharist.
Young people especially should foster devotion to the Immaculate Mother of God". To teach children how to evaluate the environments they frequent with a critical sense and true autonomy, as well as to accustom them to detachment in using the mass media, parents should always present positive models and suitable ways of using their vital energies, the meaning of friendship and solidarity in the overall area of society and of the Church.
When deviant tendencies and attitudes are present, which require great prudence and caution so as to recognize and evaluate situations properly, parents should also have recourse to specialists with solid scientific and moral formation in order to identify the causes over and above the symptoms, and help the subjects to overcome difficulties in a serious and clear way.
Pedagogic action should be directed more to the causes rather than to directly repressing the phenomenon, and, if necessary, they should seek the help of qualified persons, such as doctors, educational experts and psychologists with an upright Christian sensitivity. The objective of the parents' educational task is to pass on to their children the conviction that chastity in one's state in life is possible and that chastity brings joy.
Joy springs from an awareness of maturation and harmony in one's emotional life, a gift of God and a gift of love that makes self-giving possible in the framework of one's vocation. Man is in fact the only creature on earth whom God wanted for its own sake, and "man can fully discover his true self only in a sincere giving of himself".
I do not prohibit you from marrying, nor am I against your enjoying yourself. I only want you to do this with temperance, without indecency, guilt and sin. I do not make a law that you should flee to the mountains and deserts, rather that you should be good, modest and chaste, as you live in the midst of the cities".
God's help is never lacking if each person makes the necessary commitment to respond to his grace. In helping, forming and respecting their children's conscience, parents should see that they receive the sacraments with awareness, guiding them by their own example. If children and young people experience the effects of God's grace and mercy in the sacraments, they will be capable of living chastity well, as a gift of God, for his glory and in order to love him and other people. Necessary and supernaturally effective help is provided by the Sacrament of Reconciliation, especially if a regular confessor is available.
Although it does not necessarily coincide with the role of confessor, spiritual guidance or direction is a valuable aid in progressively enlightening the stages of growth and as moral support.
Reading well-chosen and recommended books of formation is also of great help both in offering a wider and deeper formation and in providing examples and testimonies of virtue. Once the objectives of the information to be provided have been identified, the time and ways must be specified, starting from childhood.
Parents should provide this information with great delicacy, but clearly and at the appropriate time. Parents are well aware that their children must be treated in a personalized way, according to the personal conditions of their physiological and psychological development, and taking into due consideration the cultural environment of life and the adolescent's daily experience.
In order to evaluate properly what they should say to each child, it is very important that parents first of all seek light from the Lord in prayer and that they discuss this together so that their words will be neither too explicit nor too vague. Giving too many details to children is counterproductive.
But delaying the first information for too long is imprudent, because every human person has natural curiosity in this regard and, sooner or later, everyone begins to ask themselves questions, especially in cultures where too much can be seen, even in public. In general, the first sexual information to be given to a small child does not deal with genital sexuality, but rather with pregnancy and the birth of a brother or sister. The child's natural curiosity is stimulated, for example, when it sees the signs of pregnancy in its mother and experiences waiting for a baby.
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