Can infertile couples marry in the catholic church

Note that impotence that occurs after the consummation does not impact upon the validity of the marriage; for example, if a husband suffers prostate cancer later in life and undergoes surgery or treatment which renders him impotent, the marriage still retains its validity. Infertility, on the other hand, involves an inability to conceive a child. Here, the couple can express their conjugal love to each other, but one or both cannot physically conceive a child.

However, infertility does not prevent a person from validly entering into marriage. In this case, a couple can consummate the marriage, but they just cannot conceive children.

Therefore, while impotency presents a diriment impediment to entering into marriage, infertility does not. They are distinct and different issues. Clair Shores, was married in September She and her husband dreamed of being parents right away, but almost four years after their wedding, they continue to pray and wait.

Now she has found another way to help others facing infertility, as a writer and social media coordinator for a new online resource, The Fruitful Hollow. Christopher Shackelford.

Allen had the idea for the site after a setback in her own walk with infertility in January. Allen realized then that crosses come with graces, and that it was time to shift her focus to hope in God instead of being distracted by spiritual darkness.

Still, we always want to remain hopeful but realistic. The site is filled with inspiration, testimonies, and the truth of Church teachings.

May we have the strength to grow in holiness, virtue, and wisdom. Joseph two days later. The Church prohibits in vitro fertilization for two reasons: First, it separates the unitive from the procreative aspect of the marital act; second, it leads to the destruction of embryos, which are, after all, tiny human beings. The Church stated the prohibition in with the instruction Donum Vitae , and it was reiterated in Dignitatis Personae. As for in utero fertilization, you refer to fertilization techniques which help couples conceive with the aid of some technological assistance, such as artificial insemination after a natural marital act.

Some of these techniques have not been prohibited by the Church, although pious commentators wonder if the dignity of the persons is truly respected when the modesty and intimacy of husband and wife are unveiled by a well-meaning but intrusive third party dressed in a white lab coat. The marital act has two objects: the procreation of children and the intimate expression of exclusive spousal love. Introducing a third party into the operation may strengthen the first object procreation , but at the expense of shattering the second object the intimate expression of exclusive spousal love.

I am not convinced it is worth it.