For the Love of Souls, Not the Approval of Men
Because Silence Isn't Love
“Have I now become your enemy by telling you the truth?”
— Galatians 4:16
In a world that values comfort over truth and silence over authentic compassion, I choose to write with clarity and conviction. It is neither popular nor easy, but it is necessary. As a practicing Catholic, I refuse to water down the Faith or present a lukewarm version of Catholicism. The truths I uphold come from God, revealed through Sacred Scripture, Sacred Tradition, and the Magisterium, and I will continue to defend them, even if it unsettles those who reject them.
The truth of Christ can be seen as offensive, especially when it exposes sin glorified by modern culture. Jesus Himself warned that His message would divide, not unite, those unwilling to receive it:
Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. From now on a household of five will be divided, three against two and two against three; a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law. (Lk 12:51-53)
Many today equate love with constant comfort. The Gospel, however, is not meant to leave us feeling warm and fuzzy. Christ came to shake up the world, calling us to be in the world but not of it, always choosing Him above all.
Practicing Catholics, those who not only attend the Holy Sacrifice of the Mass but also accept all the Church’s teachings and live their faith authentically, are often condemned, even by fellow Catholics. On issues like abortion or euthanasia, there should be only one stance for Catholics: to accept the Church’s teachings, which come from God Himself.
When a Church teaching is deemed offensive or judgmental, it is often softened to appease or even “canceled” if too harsh. Those who defend such teachings are silenced, whether by keyboard warriors in the comment sections of articles defending an all-male priesthood or college students shouting down pro-life speakers on campus. The message is clear: if you speak truth that challenges the world, you must be shut down.
As members of the Mystical Body of Christ, we as baptized Catholics are a part of His Body. When one part of the body is wounded, it affects the rest of the body. We have an obligation to offer fraternal correction, which is grounded in charity, truth, and the sincere and genuine concern for the salvation of our fellow brothers and sisters in Christ. It is our loving duty to admonish the sinner who is in grave moral error, with the goal that he or she will make amends with God and be back in a right relationship with Him. Fraternal correction is an act of charity.[1]
Jesus explains fraternal correction thus:
If your brother sins, go and show him his fault in private; if he listens to you, you have gained your brother. But if he does not listen to you, take one or two more with you, so that on the testimony of two or three witnesses every matter may be confirmed. And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, he is to be to you as a Gentile and a tax collector. (Mt 18:15-17)
Our baptismal vocation calls us to holiness, uniting us more closely to God on our journey toward paradise. Catholics who reject Divine Revelation stray from this path, prioritizing self over Christ and His Church. St. Thérèse of Lisieux once said, “You cannot be half a saint; you must be a whole saint, or no saint at all.”[2]
Truth remains truth, regardless of popularity. There is no “my truth” or “your truth”—only the truth. Christ said, “I am the Way, the Truth, and the Life.” (Jn 14:6) He is absolute Truth. A quote from St. Bernadette Soubirous aptly noted, “My job is to inform, not to convince.”[3]
As a practicing Catholic, I place Christ first because He is the center of everything. Every breath and blessing is owed to the One who paid the price for my sins and those of all humanity. Defending the truth entrusted by the Bridegroom to His Bride is a sacred duty, bringing peace even amid hatred. Christ warned:
If the world hates you, realize that it hated me first. If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you. (Jn 15:18-19)
Satan may appear to have the upper hand in this broken world, but Christ already won victory over the Cross. The Holy Spirit protects faithful Catholics in a state of grace, empowering us to stand against evil and those who choose the world over Christ.
This is why the Church, in her wisdom and fidelity to Christ, has the sacred duty to safeguard the Eucharist, permitting only baptized Catholics in a state of grace to receive Holy Communion.
To be in a state of grace means that one is free from mortal sin and remains in a right relationship with God and His Church. Mortal sin, committed with full knowledge and deliberate consent, deprives the soul of sanctifying grace, endangering eternal life. The Sacrament of Reconciliation restores this grace, preparing the soul to receive the Eucharist worthily.
When a Catholic in a state of grace receives the Blessed Sacrament, they grow in sanctifying grace and are drawn into deeper union with God. The Eucharist nourishes the soul, strengthens virtue, and fosters holiness. However, receiving Communion unworthily, while in mortal sin, commits a grave sacrilege and imperils the soul deepening the rupture between the soul and God.. The Catechism clearly states: “Anyone conscious of a grave sin must receive the sacrament of Reconciliation before coming to communion.”[4] This teaching is not meant to exclude or shame, but to protect the dignity of the Eucharist and the soul of the individual. It flows from love, reverence, and a profound understanding of what the Eucharist truly is: the Body, Blood, Soul, and Divinity of Jesus Christ.[5]
St. Paul warns:
Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. (1 Corinthians 11:27-29)
Canon Law reinforces this: “A person who is conscious of grave sin is not to receive the Body of the Lord without prior sacramental confession unless there is a grave reason and there is no opportunity to confess.”[6] Disregarding this teaching treats the Eucharist as ordinary, endangering the soul and diminishing the Sacrament’s sacredness. In a world numb to the holy, the Church’s teaching stands as a merciful call to conversion.
This cultural numbness extends to foundational truths about the human person. Transgender ideology insists that men can become women and vice versa, attempting to normalize this falsehood as truth. Transgender individuals, like all people, possess inherent dignity as creations in God’s image (Gen 1:27). However, affirming choices or identities that conflict with the truth of male and female as created by God obscures love, which is inseparable from truth. The Church teaches: “Everyone, man and woman, should acknowledge and accept his sexual identity.”[7]
If a man seeks to amputate his legs because he no longer identifies as bipedal, he is diagnosed with a mental illness. Yet, if he identifies as a woman, society often offers overwhelming support for surgical mutilation. Pope Francis has emphasized: “Biological sex and the socio-cultural role of sex (gender) can be distinguished but not separated. … Let us not fall into the sin of trying to replace the Creator.”[8]
A society that applauds irreversible procedures for children but condemns detransitioners is at odds with reality. Former transgender advocate Chloe Cole, in a 2024 opinion piece, revealed the dark side of “gender-affirming care”:
Everywhere I turned, the medical establishment effectively told me detransitioning isn’t real or doesn’t matter…My chest is still bandaged where my breasts should be. I have urinary-tract issues from all the chemicals that were pumped into my body.[9]
Such disregard for the dignity and well-being of vulnerable individuals is not isolated, and it reflects a deeper cultural crisis. Our culture devalues human life from the unborn to the elderly, treating them as disposable. Human beings, infused with a spiritual, immortal soul, destined for beatitude at the moment of conception, hold a unique place in the order of creation.[10] The American College of Pediatricians affirms that life begins at fertilization: “A unique human life starts when the sperm and egg bind to each other in a process of fusion.”[11]
The Church’s teaching on the equal dignity of all human beings is firmly rooted in the truth that every person is created in the image and likeness of God. This foundational doctrine affirms that human worth is not based on function, status, or similarity, but on one’s very being. This dignity is fully revealed in Jesus Christ, who not only makes God known but also reveals the full truth about humanity: “It is in Christ, the image of the invisible God, that man has been created in the image and likeness of the Creator.”[12] It is because of this divine imprint, that each human being is not simply something, but someone who is a person capable of knowledge, freedom, and love.[13]
We clearly see the lack of value of humanity from the smallest to the oldest with the glorification of abortion: “My body, my choice.” These words are a mockery of the words of Christ: "This is my body, which will be given up for you." (Lk 22:19) It takes the language of the sacred and twists it into justification for the refusal to give, even when it takes away the life of another human being.
In the Catholic Mass, these words are spoken during the consecration, marking the moment when Christ offers Himself completely and self-sacrificially for the salvation of others. His gift of His Body is an act of total surrender and love.
In contrast, “my body, my choice” expresses a worldview centered on self-assertion and control, at the cost of another’s life, the unborn. Where Christ’s words reflect a radical openness to the will of the Father and the good of the other, the modern mantra promotes the belief that personal freedom trumps moral responsibility and the dignity of life.
The New York Assembly’s passage of an assisted suicide bill in 2025, alongside the 2019 Reproductive Health Act’s repeal of protections for newborns surviving abortions, reflects a culture of death.[14] The enactment of the Reproductive Health Act (RHA) repealed Section 4164 of the Public Health Law, which previously allowed health care providers to administer life-saving care to the newborn. Bills like S1696 and A2195 aim to restore protections for such infants, ensuring medical care by establishing the Born Alive Survivors Protection Act. This would amend the current public health law.[15] And now the terminally ill are being encouraged to surrender their life and embrace hopelessness and despair because their life is no longer of value and worth living. The Church teaches that “By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.”[16]
The Church’s teaching on the sanctity of human life extends beyond the issues of abortion and euthanasia. Her stance on contraception also upholds human dignity, viewing it as a rejection of life’s gift. The marital act must remain open to procreation: “Each and every marriage act must remain ordered per se to the procreation of human life.”[17] Artificial contraception interferes with the natural purpose of the marital act as willed by God.
When a couple utilizes contraceptive methods, it intentionally blocks their openness to life, which changes the sexual act between husband and wife from a self-giving expression of love into that which is focused on the self. The Catechism states: "Married couples should regard it as their proper mission to transmit human life…”[18]
The core of this teaching is the Church’s deep conviction that every human life is sacred from the moment of conception until natural death. Procreation is naturally tied to the bond of marriage. In a world that increasingly misunderstands the true meaning of freedom, the Church remains steadfast in proclaiming the truth that real freedom comes from making a free-will decision out of genuine love for God and humanity. It means to embrace God’s plan for His will for our lives, which always respects the dignity of both the person and the marriage relationship. Freedom does not mean doing whatever we please, but rather having the ability to make the decision that is good, right, and in accordance with the truth.
In today’s culture, many heterosexual and same-sex couples, single women, and even some Catholics turn to artificial means of creating life when faced with infertility, the absence of a male-female union, or even out of vanity, such as avoiding the physical toll of pregnancy. This growing trend reflects a worldview that sees suffering as meaningless and something to be avoided at all costs, even if it means bypassing the cross. Yet this mentality inevitably compromises the God-given dignity of both parent and child.
The Church teaches that children are the “supreme gift of marriage.”[19] In Genesis 1:28 we read: “God blessed them and God said to them: Be fertile and multiply; fill the earth and subdue it.”[20]
It is human nature for there to be a desire for children, but the transgression arises when couples are willing to take any means possible to ensure that they receive a child. When the fertilization process takes place within the confines of a laboratory setting it reduces them to products of human design rather than gifts of divine origin.[21] It degrades the true value of the human person, who is intrinsically sacred having been created in the image and likeness of God.
The Church opposes in vitro fertilization (IVF) and surrogacy not because She is against life but rather because she respects the sacredness of how life should begin: through the loving embrace between husband and wife in the marital act, where the man and women together become co-creators with God in a way that honors the natural order that God has willed for the generation of human offspring.
On the matter of IVF the Catholic Church holds that it is immoral firstly because procreation is isolated from the martial act, which is meant to be both unitive and procreative. The Vatican's guidance, Donum Vitae, promulgated under Pope John Paul II by then Cardinal Ratzinger, prefect of the Congregation for the Doctrine of Faith, says a child should be "the fruit of the conjugal act" and not the outcome of a technical process.[22] Every human life, from the moment of conception, must be respected and safeguarded as a person, thus IVF sometimes entails the destruction of embryos, which the Church considers a serious sin.
The Catechism states:
Techniques that entail the dissociation of husband and wife, by the intrusion of a person other than the couple (e.g., donation of sperm or ovum, surrogate uterus), are gravely immoral. These techniques (heterologous artificial insemination and fertilization) infringe on the child’s right to be born of a father and mother known to him and bound to each other by marriage. They betray the spouses’ “right to become a father and a mother only through each other.”[23]
Regarding surrogacy, Bishop Barron of the Winona-Rochester Diocese, also chairman of the U.S. Conference of Catholic Bishops' Committee on Laity, Marriage, Family Life, and Youth, issued a reflection in support of Pope Francis's remarks from August 2024. This reflection reaffirms Catholic teaching, as presented in Donum Vitae. In his address to the diplomatic corps accredited to the Holy See in August 2024, Bishop Barron stated:
Pope Francis strongly condemned the practice of surrogacy calling it ‘a grave violation of the dignity of the woman and the child.’ He emphasized that a child is a gift and as such can ‘never (be) the basis of a commercial contract.’ Surrogacy represents the commodification and instrumentalization of a woman’s body, treating her as a ‘carrier’ rather than a human person. And just as troubling is the fact that the child is reduced to terms of buying and selling as an object of human trafficking.[24]
By rejecting surrogacy, the Church aims to preserve the truth that human life should arise from the loving, self-giving union between a man and a woman, so respecting both the rights of the child and the dignity of the mother, rather than be manipulated for convenience or desire. This great respect for life reflects God's design in which every person, man or woman, is assigned a special, irreplaceable function inside the family and society.
Modern feminism claims women must do everything men can to be equal. But equality does not require sameness. Christ teaches us that although men and women have different vocations they are equal in value in the eyes of God. He chose twelve men to be our first priests, men entrusted with the sacred power to consecrate bread and wine into His Body, Blood, Soul, and Divinity, and with the authority to forgive sins through the Church.
Yet women, like Mary Magdalene and others were among His most faithful disciples offering love, service, courage, and faith. If women were viewed as the inferior sex simply because they cannot be called to the priesthood why would Jesus appear to women first after His Resurrection? If the priesthood were necessary for women to possess equal dignity with men, then without question, the Blessed Virgin Mary who is the Mother of God, and most exalted of all creatures would have been chosen before any of the Apostles to receive that sacred office. Sameness does not mean equal.
As Fr. Philip-Michael Tangorra explains, all of creation originates from God through His act of Revelation, His exitus, which is communicated to us through the heavenly and Church hierarchies. Through these, we are gradually purified, illumined, and perfected, preparing us to journey back to God in what is known as the reditus, or return.[25] The Catholic view of exitus and reditus provides a profound way of understanding that each person has a unique part to play in God’s divine order, based on their very nature, whether ordained or lay.
The limitation of ordination to men does not diminish the value or dignity of women’s roles within the Church. The very existence of humanity aligns us with specific functions in the hierarchy, whether to purify, illuminate, or perfect. These roles are primarily responses to God’s call to bring beauty and harmony into His creation, and they are designed to complement each other. No single role in the Church’s structure is more or less valuable than another.[26]
Mary, in particular, exemplifies the Church’s vocation to return God’s love with total trust and surrender. Her fiat is “the purest expression of reditus,” a model of spiritual receptivity and strength. These differences between male and female vocations do not imply superiority or inferiority but express a harmony that mirrors the inner life of the Trinity. In embracing these challenging teachings, especially those that contradict cultural norms, we are reminded that truth sometimes demands fidelity over comfort, and that true freedom comes from living according to God’s design, not the world’s expectations.
Misunderstandings of Church teaching, like claims that there has been a doctrinal shift and Pope Francis approved blessings for same-sex unions, persist. In reality, no such change occurred. He clarified: “What I allowed was not to bless the union that cannot be done because that is not the sacrament. … But to bless each person, yes.”[27] Pope Francis simply reaffirmed what the Church has always taught: the dignity of every person must be honored, while the truth of God’s design for marriage remains unchanged.
With regards to the matter of same-sex unions receiving a blessing, the Vatican’s Doctrinal Office published Responsum of the Congregation for the Doctrine of the Faith to a dubium regarding the blessing of the unions of persons of the same sex, which was a response to the question “Does the Church have the power to give the blessing to unions of persons of the same sex?” The blessing of same-sex couples can never be permitted because God cannot bless that which is intrinsically disordered:
When a blessing is invoked on particular human relationships, in addition to the right intention of those who participate, it is necessary that what is blessed be objectively and positively ordered to receive and express grace, according to the designs of God inscribed in creation, and fully revealed by Christ the Lord. Therefore, only those realities which are in themselves ordered to serve those ends are congruent with the essence of the blessing imparted by the Church.[28]
Any relationship or partnership that includes sexual activity outside the context of marriage is sinful:
It is not licit to impart a blessing on relationships, or partnerships, even stable, that involve sexual activity outside of marriage (i.e., outside the indissoluble union of a man and a woman open in itself to the transmission of life), as is the case of the unions between persons of the same sex. The presence in such relationships of positive elements, which are in themselves to be valued and appreciated, cannot justify these relationships and render them legitimate objects of an ecclesial blessing, since the positive elements exist within the context of a union not ordered to the Creator’s plan.[29]
Same-sex couples not being able to receive a blessing is not a form of disrespecting their human dignity or unjust discrimination because blessings are a kind of sacramental and are directly in harmony with the sacraments. The union of two men or two women is in no way, shape, or form comparable to God’s plan for marriage and family. God instituted marriage to be between one man and one woman: "That is why a man leaves his father and mother and clings to his wife, and the two of them become one body" (Gen. 2:24). The institution of marriage between a heterosexual couple comes from God Himself; the visible Church on earth does not have the authority to overturn the order that God has set in place. Divine Revelation is truth revealed by God, and no man can change it.
What does the Church teach with regards to ensuring that our same-sex brethren receive the dignity they deserve as members of the human race who have also been created in the image and likeness of God?: “They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided.”[30] The Responsum of the Congregation for the Doctrine of the Faith re-emphasizes this sentiment, which states:
The Christian community and its Pastors are called to welcome with respect and sensitivity persons with homosexual inclinations, and will know how to find the most appropriate ways, consistent with Church teaching, to proclaim to them the Gospel in its fullness. At the same time, they should recognize the genuine nearness of the Church, which prays for them, accompanies them and shares their journey of Christian faith, and receive the teachings with sincere openness.[31]
Christ founded the Church to hand down to us the Holy, Catholic, and Apostolic Faith. The Church’s main mission is the salvation of souls. Divine Revelation is the truth revealed by God about Himself, and His holy will for humanity. It is by accepting and living the truth, even when the truth is difficult to accept, that we remain on the path towards heaven. Christ’s teachings were challenging, but they were always rooted in His infinite love for humanity. He did not soften the message to gain followers.
The Word of God is inerrant and infallible, but our own interpretation can be distorted by personal bias, error, or individual agendas due to the effects of Original Sin, which leaves us with a darkened intellect and will. St. Peter offers a warning “Know this first of all, that there is no prophecy of scripture that is a matter of personal interpretation…” (2 Peter 1:20). God entrusted the authentic interpretation of His Word to the Church, specifically through the Magisterium, which is the official teaching authority of the Church; the Pope in communion with the Bishops.[32]
The Catholic faith is not a product of modern ideologies, nor does it bend to the shifting winds of political or social trends. While some argue that the Church should “get with the times,” rarely is the same demand of other ancient faiths like Judaism or Islam. The fact that certain truths are challenging or countercultural does not make them any less true, nor does it give anyone the authority to alter them. Divine Revelation is immutable, guided and protected by the Holy Spirit. The Church’s teachings on marriage, sexuality, and the dignity of human life are not man-made opinions, but sacred truths entrusted to the Church through the Deposit of Faith. While Catholics are encouraged to ask questions and seek deeper understanding, these teachings are not subject to personal interpretation or debate.
Expressing the truth may anger some, and those who favor a diluted form of Catholicism that calls for minimal sacrifice and even less conversion might find it troubling. However, our Lord promised a cross rather than consolation. And when the world (and regrettably, some people in the Church) would rather ignore the truth, we are called to take up that cross every day, not just by living it, but also by sharing it.
I write to call, not to condemn. I write out of love, not pride, a love that seeks salvation for souls rather than human acceptance. In Galatians 1:10, St. Paul questioned, "Am I now attempting to gain the favor of God or of people? Or am I trying to win people over? I would fail to be a servant of Christ if I was still attempting to win people over. Every time I am tempted to soften the message in order to avoid conflict, that verse is engraved in my heart.
How can I remain silent in order to gain favor if Jesus suffered ridicule, treachery, and crucifixion for the truth?
To Catholics offended by these words, I urge you to respond thoughtfully rather than angrily. Do not ask yourself, "How do I feel about this?" However, "Is this what the Church teaches?" Since we belong to the same body, we are not adversaries. However, compromise or deception can never be the foundation of true unity. Only Christ, the cornerstone, the Truth made flesh, can serve as its foundation. If one soul draws closer to Christ through these words, every rejection is worthwhile.
It is our hope that what is true, grounded in sincerity and guided by heartfelt charity, always direct our actions. As Catholics, we are called to boldly proclaim the Gospel without fear, even when it is rejected by the world and we are met with hostility and bitterness. The culture relentlessly challenges the message of Christ, seeking to reshape our beliefs and erode our convictions. Yet we must remain unwavering, anchored in the Divine Revelation entrusted to His Church. Through her rich teachings and sacred traditions, the Church stands as a 2,000-year-old living witness to the faith we profess, one that we are bound to share with steadfast love and humble dedication.
Our quest for teaching others the truth demands that we recognize that it involves more than merely achieving victory in a debate or demonstrating others' errors. Our mission involves guiding individuals to experience Christ's illumination by revealing the exquisite wisdom inherent in His Church's entrusted teachings. In moments of rejection and misunderstanding we must place our trust in God's timing along with His grace to influence the hearts of those we meet, so that they may be transformed through the love of Christ.
We must proclaim the Gospel boldly, even when rejected. The culture seeks to erode our convictions, but the Church’s 2,000-year witness endures. Our mission is to guide others to Christ’s light, trusting in God’s grace to transform hearts. Let us speak truth with courage and compassion, remembering 2 Timothy 4:2–5:
Proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching. … But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry.
Now is the time to live that call. The spiritual battle for souls is real, and silence is not mercy, it is neglect. Humanity yearns for truth, marked by the Creator’s image. As Catholics, we hold the Gospel’s treasure, to be shared with compassion and courage. Christ promised the cross, not comfort. Let us carry it with love, speaking truth boldly and loving selflessly, for a world desperate for the love that is Truth.
It is a difficult mission. Speaking the truth can cost us friendships, create tension within our families, remove our comfort, and even damage our reputation. But Christ never promised comfort, He promised the cross. And in carrying it with a loving embrace, we follow Him more closely. Let us speak the truth boldly, love with agape, that self-giving, Christlike love, suffer willingly, and persevere joyfully, for the sake of Christ, for His Church, and for a world desperate to know the love that never compromises: the love that is Truth. Every act of truth spoken in love, no matter how small, can be the spark that brings a soul back to God, and that more than anything, is worth everything.
Endnotes
[1] Catechism of the Catholic Church, 2nd ed. (Vatican City: Libreria Editrice Vaticana, 1997), §1829
[2] Attributed to St. Thérèse of Lisieux, though not verbatim in her writings. Commonly cited in Catholic literature.
[3]: Attributed to St. Bernadette Soubirous, often quoted in Catholic contexts.
[4]: Catechism of the Catholic Church, 1385.
[5]: Ibid., 1374.
[6]: Code of Canon Law, Codex Iuris Canonici, canon 916, Latin-English ed. (Washington, DC: Canon Law Society of America, 1983).
[7]: Catechism of the Catholic Church, 2333.
[8]: Pope Francis, Amoris Laetitia: Post-Synodal Apostolic Exhortation on Love in the Family (Vatican City: Libreria Editrice Vaticana, 2016), §56.
[9]: Chloe Cole, “Medicine shuns gender detransitioners like me — but we deserve to be heard and helped,” New York Post, April 22, 2024, https://nypost.com/2024/04/22/opinion/medicine-shuns-gender-detransitioners-like-me-but-we-deserve-to-be-heard-and-helped/.
[10]: Catechism of the Catholic Church, 1703.
[11]: American College of Pediatricians, “When Human Life Begins,” March 2017, https://acpeds.org/position-statements/when-human-life-begins.
[12]: Catechism of the Catholic Church, 1701.
[13]: Ibid., 357.
[14]: New York State Senate, “Reproductive Health Act,” S240, 2019, https://www.nysenate.gov/legislation/bills/2019/S240.
[15]: New York State Senate, “Bill S1696,” 2023, https://www.nysenate.gov/legislation/bills/2023/S1696; New York State Assembly, “Bill A2195,” 2025, https://www.nysenate.gov/legislation/bills/2025/A2195.
[16]: Catechism of the Catholic Church, 1505.
[17]: Pope Paul VI, Humanae Vitae (Encyclical Letter on the Regulation of Birth), no. 11, July 25, 1968, http://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_25071968_humanae-vitae.html.
[18]: Catechism of the Catholic Church, 2367.
[19]: Ibid., 1652.
[20]: Human Life International, What Does the Catholic Church Teach About IVF?, accessed May 2, 2025, https://www.hli.org/resources/ivf-catholic-church-catechism-teaching/.
[21]: Ibid.
[22]: Congregation for the Doctrine of the Faith, Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation: Replies to Certain Questions of the Day (Donum Vitae), February 22, 1987, https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html.
[23]: Catechism of the Catholic Church, 2376.
[24]: United States Conference of Catholic Bishops, "Surrogacy an Injustice to All Involved, Bishop Barron Says in Support of Pope Francis," USCCB, January 10, 2024, https://www.usccb.org/news/2024/surrogacy-injustice-all-involved-bishop-barron-says-support-pope-francis.
[25]: Philip-Michael Tangorra, Holiness and the Sacramental Life (Steubenville, OH: Emmaus Road Publishing, 2017), 6.
[26]: Ibid., 13.
[27]: Pope Francis, interview with Norah O’Donnell, 60 Minutes, CBS, May 2024.
[28]: Congregation for the Doctrine of the Faith, Responsum of the Congregation for the Doctrine of the Faith to a Dubium Regarding the Blessing of the Unions of Persons of the Same Sex, March 15, 2021, https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2021/03/15/0157/00330.html#ing.
[29]: Ibid.
[30]: Catechism of the Catholic Church, 2358.
[31]: Congregation for the Doctrine of the Faith, Responsum, March 15, 2021.
[32]: Catechism of the Catholic Church, 100.