There was intense discussion about the 2007 statement of the Connecticut Bishop's in regard to the availability of Plan B at Catholic hospitals, which is as follows:
The Catholic Bishops of Connecticut, joined by the leaders of the Catholic hospitals in the State, issue the following statement regarding the administration of Plan B in Catholic hospitals to victims of rape:
The four Catholic hospitals in the State of Connecticut remain committed to providing competent and compassionate care to victims of rape. In accordance with Catholic moral teaching, these hospitals provide emergency contraception after appropriate testing. Under the existing hospital protocols, this includes a pregnancy test and an ovulation test. Catholic moral teaching is adamantly opposed to abortion, but not to emergency contraception for victims of rape.
This past spring the Governor signed into a law “An Act Concerning Compassionate Care for Victims of Sexual Assault,” passed by the State Legislature. It does not allow medical professionals to take into account the results of the ovulation test. The Bishops and other Catholic health care leaders believe that this law is seriously flawed, but not sufficiently to bar compliance with it at the present time. We continue to believe this law should be changed.
Nonetheless, to administer Plan B pills in Catholic hospitals to victims of rape a pregnancy test to determine that the woman has not conceived is sufficient. An ovulation test will not be required. The administration of Plan B pills in this instance cannot be judged to be the commission of an abortion because of such doubt about how Plan B pills and similar drugs work and because of the current impossibility of knowing from the ovulation test whether a new life is present. To administer Plan B pills without an ovulation test is not an intrinsically evil act.
Since the teaching authority of the Church has not definitively resolved this matter and since there is serious doubt about how Plan B pills work, the Catholic Bishops of Connecticut have stated that Catholic hospitals in the State may follow protocols that do not require an ovulation test in the treatment of victims of rape. A pregnancy test approved by the United States Food and Drug Administration suffices. If it becomes clear that Plan B pills would lead to an early chemical abortion in some instances, this matter would have to be reopened.
What to do about the potential birth defects related to the Zika virus has caused many to appeal to the situation in the Congo 60 years ago:
A recent debate concerning the use of contraceptives in rape protocols has brought up the often-cited case of the “Congo nuns.” As the story goes, nuns in the Belgian Congo during the 1960s were given permission by the Vatican to take contraceptives in situations were it was clear that guerilla soldiers might sack their convents and force themselves upon the sisters. This story is regularly used as a lower-level support of the now widespread practice (enshrined in the USCCB’s Ethical and Religious Directives #36) of allowing women who have been raped to be treated “with medications that would prevent ovulation, sperm capacitation, or fertilization.”
I think that highly respected ethicists have seen varying angles to what happened in Connecticut, but in all honesty, neither case (CT or the Congo) relates to the recent comments by Pope Francis.
Jimmy Akin offers some good analysis
Let’s look at the Congo nuns story. In that one, the argument was made that it was legitimate for the nuns to use contraception because they did not will the sexual act. It was being imposed on them by force, and so their lack of consent to the sexual act means that they were not consenting EITHER to its unitive OR its procreative aspect.
Thus it is argued that it was just for them to do what they could to avoid the procreative aspects of the act just as much as it was just for them to do what they could to avoid the unitive aspect of the act. The use of contraception, in their case, would constitute a form of legitimate defense against the consequences of an act that were imposed on them, not the frustration of the consequences of an act in which they freely engaged.
Then he reminds us that the language has been badly garbled in translation:
Here’s the Latin original:
Item quivis respuendus est actus, qui, cum coniugale commercium vel praevidetur vel efficitur vel ad suos naturales exitus ducit, id tamquam finem obtinendum aut viam adhibendam intendat, ut procreatio impediatur.
I’ve highlighted the words that the English translation gives as "sexual intercourse." Even if you don’t have a background in Latin, the meaning of these words is pretty clear via their cognates in English. They literally mean "conjugal commerce" or–to make them slightly more idiomatic–"marital exchange."
In any event, they don’t mean simply "sexual intercourse." They mean a specific kind of sexual intercourse: Sexual intercourse which is conjugal or between married persons.
Thus, Humanae Vitae only deals with marital intimacy, not with promiscuity or rape. The waters are very muddy at this point, but the Congo case doesn't relate because it doesn't involve marital intimacy. Humanae Vitae still seems to stand, since the only people who need to legitimately fear the Zika virus are those who are engaging in the conjugal act [read: married couples]. Everyone else -- those who engage in sexual relations outside of marriage -- are already outside the realm of Catholic morality.ADDENDUM: John Kippley offers a wonderful summary here http://nfpandmore.org/wordpress/?p=3757