The hidden beauty of the Church’s teaching on contraception
***Corrections made 7-16-25
By Caitlyn Trader | For On Mission
At Jesus’ Baptism, the Father proclaimed, “You are my beloved Son; with you I am well pleased” (Mk 1:11). You, too, are a beloved son or daughter of the Father. Every life is a gift, and God, our loving Creator, bestows on us everything that we need as a pure gift. Not only are we called to gratefully accept these gifts, but we are also called to give of ourselves as a gift to others. For married couples, this is made manifest in the marital embrace and the openness to children, should God bless them with children.
In his encyclical letter, Humanae Vitae, Pope Paul VI beautifully explained that “(married love) is a love which is total — that very special form of personal friendship in which husband and wife generously share everything…” (Humanae Vitae, n. 9). A husband is to give himself completely to his wife and vice versa, without any impediment (physical or chemical). If a couple lets a barrier between them, they will not be able to fully give of themselves. They will be holding something back, and the fullness of their love will not be honored.
Regrettably, acts of contraception forbid this selfless gift, because contraception and direct sterilization place a barrier between husband and wife. Unlike Christ, who completely gives himself to us — even to the point of death — contraception fails to mirror this selfless gift which we are called to emulate.
Another tragic reality of contraception and direct sterilization is that they fundamentally deny the procreative aspect of marriage since they intend to prevent conception. Remaining open to procreation is not only generous, but it resembles the love of the Father who sent his Son into the world to save us. Even if a couple struggles with the tremendous cross of infertility, if they remain open to children, they mirror God’s generative love by both giving and receiving married love in its fullness. Contraception and direct sterilization sadly do not allow a couple to participate in the complete generative love of which they are called.
It is important to note that acts of contraception are acts that intentionally prevent a woman from having a child. If a child is conceived while a couple is using contraception, the contraceptive can sometimes act as an abortifacient, killing the child. Thus, even if unintended, contraceptives can lead to abortion. For more information on this topic, see this webpage: www.usccb.org/prolife/another-look-contraception
In lieu of contraception, the Church strongly encourages Natural Family Planning (NFP), which is fundamentally different from contraception. For more on this distinction, see this webpage: www.usccb.org/issues-and-action/marriage-and-family/natural-family-planning/what-is-nfp/why-nfp-is-not-contraception
If a couple is well-trained, NFP is highly effective. For more information, contact a physician or clinic that adheres to Church teaching.
According to Humanae Vitae and the Catechism of the Catholic Church, if a married man and woman “decide not to have additional children for either a certain or an indefinite period of time” due to physical, psychological, or financial reasons, they are called to practice periods of abstinence within their marriage (Humanae Vitae, n. 10; Catechism of the Catholic Church, n. 2370).
Like acts of contraception, the Church teaches that direct sterilization is always immoral since the couple intends to prohibit procreation. Direct sterilization causes severe bodily harm and does not allow the body to function naturally since it intentionally renders a person infertile.
Thankfully, if a man regrets having a direct sterilization, there is a possibility that it can be reversed. If a man wants to explore this option, he may consider contacting a physician who adheres to Church teaching.
If a woman needs a procedure that will render her infertile, such as a hysterectomy, due to a medical condition, this is morally licit so long as certain moral criteria are followed, including the fact that she should not intend on having the procedure for the purpose of preventing procreation. This is called an indirect sterilization, as opposed to a direct sterilization.
For more on the Church’s teaching, see the Ethical and Religious Directives for Catholic Health Care Services, n. 53.
For questions on what constitutes a direct versus an indirect sterilization, The National Catholic Bioethics Center has some helpful resources.
The Church’s teachings on contraception may seem like a lofty calling, but God doesn’t ask the impossible of us. He desires that we mirror his selfless, generative love — what a tremendous calling! For married couples, this occurs in the marital embrace, and what a glorious blessing it is that those called to the sacrament of Matrimony are given such a privileged way to conform their lives to Christ. Those in other vocations are likewise called to exercise selfless, generative love in a manner specific to their own vocation.
If someone regrets using contraception or having a direct sterilization, the Lord is ready to forgive, particularly in the sacrament of Reconciliation. He desires an intimate relationship with us — let’s not deprive him of such an opportunity! May we rejoice in the Church’s teachings, which help us draw closer to God and journey toward heaven.
Caitlyn Trader holds a doctorate in sacred theology and licentiate in sacred theology from the University of Saint Mary of the Lake in Mundelein, Illinois, and a master of science in bioethics from the University of Mary in Bismarck, North Dakota. She is a lecturer of systematic theology and works in the field of bioethics.