The birth of a child is intended by God to be an end of marriage, through conjugal love, as fecundity is a gift from God. A child is not an external being introduced to a married couple, rather it is the fruit of fulfillment which springs forth from the hearts and mutual giving of the spouses through their mutual love (Catechism, 1994, Ch. 2366). Based on this gift of fecundity, all married couples are called upon to remain open to the transmission of life with each and every marriage act. Thus the Church fully affirms that it “is on the side of life” (Catechism, 1994, Ch. 2366). God has placed equal importance on both the unitive significance and the procreative significance, each being inherent to the marriage act (Catechism, 1994, Ch. 2366).

God further calls for all couples united in Holy Matrimony to participate in the procreative powers give from above as a gift. He further declares that “married couples should regard it as their proper mission to transmit human life and to educate their children; They should realize that they are thereby cooperating with the love of God the Creator and are, in a certain sense, its interpreters. They will fulfill this duty with a sense of human and Christian responsibility” (Catechism, 1994, Ch. 2367).

A prominent issue that has been associated with the marriage act and procreation, since the beginning of time, but much more controversial today, is the regulation of births . God and the Church are very firm and clear on this matter. Spouses may exercise leeway in spacing out the births of their children, however it should not be due to reasons of selfishness or materialism. This needs to be within the realm of responsible parenthood and should conform with the Church's teachings regarding morality with respect to their behavior (Catechism, 1994, Ch. 2368). “By safeguarding both these essential aspects, the unitive and the procreative, the conjugal act preserves in its fullness the sense of true mutual love and its orientation toward man's exalted vocation to parenthood” (Catechism, 1994, Ch. 2369).

The Church condones and in fact, promotes, the use of periodic continence, otherwise known as the “rhythm method” for the purpose of spacing out births. It is through these means that a couple may respect each other's bodies and that tenderness may be fostered between them. In contrast, it is clearly stated that “every action which, whether in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible” is intrinsically evil (Catechism, 1994, Ch. 2370). It is further stated that this responsibility to procreate extends beyond our earthly life as it has profound significance in our eternal life (Catechism, 1994, Ch. 2371).

The Church also proclaims that moral law should always supercede state law with respect to a married couple's right to express their mutual love and procreate. Other means may be taken to reorient demography, but interference in a spouses procreative rights is not authorized. All couples united by God, regardless as to which country they inhabit, are given the inalienable right to procreate and educate their children (Catechism, 1994, Ch. 2372).

Throughout history, it has been viewed by many that a large family is a sign of God's blessing through the parent's generosity (Catechism, 1994, Ch. 2373). Scripture dating back to the early Old Testament shows the great suffering borne by those who were afflicted with sterility. Abraham asked God “What will you give me, for I continue childless?” And Rachel pleads with her husband Jacob, “Give me children or I shall die!” (Catechism, 1994, Ch. 2374).

It is very unfortunate that there are married couples who unable to bear children, despite their longing to procreate. There has been much research over the past few decades in the field of fertility. Research has taken off in many different directions regarding sterility for both men and women. The Church very much encourages this as long as it is placed “at the service of the human person, of his inalienable rights and his true and integral good according to the design and will of God” (Catechism, 1994, Ch. 2375).

Based on this, the Church views any means or methodology that intervenes between the natural union of a man and his wife as being gravely immoral. These include sperm or ovum donation, surrogate uterus and artificial insemination or fertilization, involving a third party. These acts are seen as infringing on the child's right to be born of a mother and father through the natural union of marriage and they betray the couple's “ right to become a father and a mother only through each other” (Catechism, 1994, Ch. 2376).

In addition, artificial fertilization and insemination involving just the spouses is maybe less reprehensible, but is still considered morally unacceptable. Even though the husband's sperm and wife's ovum are being used, this act precludes the loving union of the couple and introduces clinicians as intermediaries. These procedures are “contrary to the dignity and equality that must be common to parents and children” (Catechism, 1994, Ch. 2377). In essence, “under the moral aspect, procreation is deprived of its proper perfection when it is not willed as the fruit of the conjugal act” (Catechism, 1994, Ch. 2377).

An important point to be made regarding the birth of God's children is that they are a gift from God and not a right that is owed one. The birth of a child within wedlock is considered to be the “supreme gift of marriage”. Viewing the birth of a child as a right would place children in the category of being pieces of property, which would degrade the divine value placed on them. It is this perception of children that has provided impetus to those who do not truly value the sanctity of human life, especially from the moment of conception (Catechism, 1994, Ch. 2378).

Married couples who suffer from infertility, and have exhausted all acceptable means to enable procreation, must not view it as a form of being cursed, and accept it as one of life's crosses. By uniting themselves with the Lord's Cross they can move forward in their faith and look for earthly fulfillment of children through adoption or foster care (Catechism, 1994, Ch. 2379).

References

Catechism of the catholic church (1994). New York, NY: William H. Sadlier, Inc.