Abortion
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2270 Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life.72
Before I formed you in the womb I knew you, and before you were born I consecrated you.73 My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth.74
2323 Because it should be treated as a person from conception, the embryo must be defended in its integrity, cared for, and healed like every other human being.
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Euthanasia (Mercy Killing)
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2276 Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible.
2277 Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable.
2278 Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of "over-zealous" treatment. Here one does not will to cause death; one's inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always, be respected.
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Suicide
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2280 Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of.
2281 Suicide contradicts the natural inclination of the human being to preserve and perpetuate his life. It is gravely contrary to the just love of self. It likewise offends love of neighbor because it unjustly breaks the ties of solidarity with family, nation, and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God.
2325 Suicide is seriously contrary to justice, hope, and charity. It is forbidden by the fifth commandment.
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Drug Addiction
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2291 The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense. Clandestine production of and trafficking in drugs are scandalous practices. They constitute direct co-operation in evil, since they encourage people to practices gravely contrary to the moral law.
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In-Vitro Fertilization (IVF)
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In IVF, a fertilizable ovum is removed from a woman's ovary and put in a petri dish (the Latin for dish is vitrum) to which a few concentrated drops of sperm are added. On the third or fourth day the fertilized ovum is put in the woman's womb. Only a small percentage of fertilized ova result in a child being born. The other children are lost or killed.
Church considers IVF to be mortally sinful. (1) in IVF, imperfect sperm are not screened out as they are in natural conception, (2) imperfect or supernumerary foetuses are often killed, (3) more children are born prematurely, with problems resulting from this; (4) medical problems for a woman can occur in IVF more than in natural pregnancy; and (5) the whole process is a degradation of parenthood, which should begin with an intimate and profoundly personal expression of love.
From VATICAN DOCUMENTS: In-Vitro Fertilization
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NFP – Natual Family Planning , Contraception
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The Roman Catholic Church only allows 'natural' birth control, by which it means only having sex during the infertile period of a woman's monthly cycle. Artificial methods of contraception are banned.Thus the only way for a Catholic couple to be faithful to the
Catholic natural family planning is a way to avoid or achieve pregnancy based on awareness of a woman's fertility. Church's teachings on human sexuality and to avoid having children is to use 'natural' family planning.
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Divorce
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2382 The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble.174 He abrogates the accommodations that had slipped into the old Law.175
Between the baptized, "a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death."176
2383 The separation of spouses while maintaining the marriage bond can be legitimate in certain cases provided for by canon law.177
If civil divorce remains the only possible way of ensuring certain legal rights, the care of the children, or the protection of inheritance, it can be tolerated and does not constitute a moral offense.
2384 Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a situation of public and permanent adultery:
If a husband, separated from his wife, approaches another woman, he is an adulterer because he makes that woman commit adultery, and the woman who lives with him is an adulteress, because she has drawn another's husband to herself.178
2385 Divorce is immoral also because it introduces disorder into the family and into society. This disorder brings grave harm to the deserted spouse, to children traumatized by the separation of their parents and often torn between them, and because of its contagious effect which makes it truly a plague on society.
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The Catholic Church's Teaching on Homosexual Marriage
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[2359] Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.' With regards to marriage and procreation:
[2363] The spouses' union achieves the twofold end of marriage: the good of the spouses themselves and the transmission of life. These two meanings or values of marriage cannot be separated without altering the couple's spiritual life and compromising the goods of marriage and the future of the family. The conjugal love of man and woman thus stands under the two fold obligation of fidelity and fecundity.' |
Celibacy of Priest
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Through celibacy, a priest, identifying himself with Christ, dedicates his whole life to the service of his Lord and the Church. Celibacy enables the priest to focus entirely on building up the kingdom of God here and now.
Pope Paul VI highlighted these themes in his encyclical “Sacerdotalis Caelibatus” (1967), which was written at a time when some people questioned the need for mandatory celibacy. The Holy Father pinpointed three “significances” or senses to celibacy: the Christological, the ecclesiological and the eschatological.
In the Christological sense, a priest must look to Christ as the ideal, eternal priest. This identification permeates his whole being. Just as Christ remained celibate and dedicated His life to the service of His Father and all people, a priest accepts celibacy and consecrates himself totally to serve the mission of the Lord. This total giving and commitment to Christ is a sign of the Kingdom present here and now.
In the ecclesiological sense, just as Christ was totally united to the Church, the priest through his celibacy bonds his life to the Church. He is the minister of the sacraments, and, especially through the Mass, acts in the person of Christ, offering himself totally to the Lord. Celibacy allows the priest greater freedom and flexibility in fulfilling his pastoral work: “(Celibacy) gives to the priest, even in the practical field, the maximum efficiency and the best disposition of mind, psychologically and affectively, for the continuous exercise of a perfect charity.
Finally, in the eschatalogical sense, the celibate life foreshadows a freedom we will have in heaven when perfectly united with God as His child.
The Code of Canon Law reflects these three “significances” in Canon 277, which mandates clerical celibacy: “Clerics are obliged to observe perfect and perpetual continence for the sake of the Kingdom of Heaven and therefore are obliged to observe celibacy, which is a special gift of God, by which sacred ministers can adhere more easily to Christ with an undivided heart and can more freely dedicate themselves to the services of God and mankind.”
Throughout the Church’s teaching on celibacy, three important dimensions must be kept in mind.
First, celibacy involves freedom. A man when called to Holy Orders freely accepts the obligation of celibacy, after prayerful reflection and consideration.
Secondly, celibacy involves sacrifice, and a sacrifice is an act of love. The priest sacrifices to being “wedded” to Christ and His Church and serving their needs as “father.”
Finally, celibacy requires the grace of God to be lived. Repeatedly, celibacy is seen as a gift of the Holy Spirit.
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http://www.vatican.va/archive/ccc_css/archive/catechism/p3s2c2a5.htm
New Age Movements- Catholic Teaching
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