Selection of Quotations from Catholic Sources

Compassion, Freedom and Truth, Conscience and Morality, Culture of Death, Disability, Doctors and Nurses, Environment, Equality and Justice, Family, General, Gift of Life, Human Rights, Media and Communications, Mercy of God, Mothers, Fathers and Children, Politics and the Law, Unique Value of Every Human Life


Compassion, Freedom and Truth

  • Even in the midst of difficulties and uncertainties, every person sincerely open to truth and goodness can, by the light of reason and the hidden action of grace, come to recognize in the natural law written in the heart (cf. Rom 2:14-15) the sacred value of human life from its very beginning until its end, and can affirm the right of every human being to have this primary good respected to the highest degree. Upon the recognition of this right, every human community and the political community itself are founded. (Pope John Paul II, Evangelium Vitae, 2)
  • While it is true that the taking of life not yet born or in its final stages is sometimes marked by a mistaken sense of altruism and human compassion, it cannot be denied that such a culture of death, taken as a whole, betrays a completely individualistic concept of freedom, which ends up by becoming the freedom of “the strong” against the weak who have no choice but to submit. (Pope John Paul II, Evangelium Vitae, 19)
  • The acceptance of abortion in the popular mind, in behaviour and even in law itself, is a telling sign of an extremely dangerous crisis of the moral sense, which is becoming more and more incapable of distinguishing between good and evil, even when the fundamental right to life is at stake. Given such a grave situation, we need now more than ever to have the courage to look the truth in the eye and to call things by their proper name, without yielding to convenient compromises or to the temptation of self-deception. (Pope John Paul II, Evangelium Vitae, 57)


Conscience and Morality

  • It is at the heart of the moral conscience that the eclipse of the sense of God and of man, with all its various and deadly consequences for life, is taking place. It is a question, above all, of the individual conscience, as it stands before God in its singleness and uniqueness. But it is also a question, in a certain sense, of the “moral conscience” of society: in a way it too is responsible, not only because it tolerates or fosters behaviour contrary to life, but also because it encourages the “culture of death”, creating and consolidating actual “structures of sin” which go against life. The moral conscience, both individual and social, is today subjected, also as a result of the penetrating influence of the media, to an extremely serious and mortal danger: that of confusion between good and evil, precisely in relation to the fundamental right to life. (Pope John Paul II, Evangelium Vitae, 24)
  • By the authority which Christ conferred upon Peter and his Successors, and in communion with the Bishops of the Catholic Church, I confirm that the direct and voluntary killing of an innocent human being is always gravely immoral. This doctrine, based upon that unwritten law which man, in the light of reason, finds in his own heart (cf. Rom 2:14-15), is reaffirmed by Sacred Scripture, transmitted by the Tradition of the Church and taught by the ordinary and universal Magisterium. The deliberate decision to deprive an innocent human being of his life is always morally evil and can never be licit either as an end in itself or as a means to a good end. It is in fact a grave act of disobedience to the moral law, and indeed to God himself, the author and guarantor of that law; it contradicts the fundamental virtues of justice and charity. (Pope John Paul II, Evangelium Vitae, 57)
  • Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law. (Catechism of the Catholic Church, 2271)


Culture of Death

  • We have to go to the heart of the tragedy being experienced by modern man: the eclipse of the sense of God and of man, typical of a social and cultural climate dominated by secularism, which, with its ubiquitous tentacles, succeeds at times in putting Christian communities themselves to the test. Those who allow themselves to be influenced by this climate easily fall into a sad vicious circle: when the sense of God is lost, there is also a tendency to lose the sense of man, of his dignity and his life; in turn, the systematic violation of the moral law, especially in the serious matter of respect for human life and its dignity, produces a kind of progressive darkening of the capacity to discern God’s living and saving presence. (Pope John Paul II, Evangelium Vitae, 21)
  • We are facing an enormous and dramatic clash between good and evil, death and life, the “culture of death” and the “culture of life”. We find ourselves not only “faced with” but necessarily “in the midst of” this conflict: we are all involved and we all share in it, with the inescapable responsibility of choosing to be unconditionally pro-life….. The unconditional choice for life reaches its full religious and moral meaning when it flows from, is formed by and nourished by faith in Christ. Nothing helps us so much to face positively the conflict between death and life in which we are engaged as faith in the Son of God who became man and dwelt among men so “that they may have life, and have it abundantly” (Pope John Paul II, Evangelium Vitae, 28) 
  • There is a regrettable tendency to associate abortion exclusively with women who have had abortions. The clear teaching of the Church is that those who promote, organise and carry out abortions are just as responsible and, in some cases, more responsible. Often the destructive act carried out against the unborn child is compounded by the failure of key individuals or institutions to support the mother in recognising and choosing other possibilities. (Irish Catholic Bishops, Two Lives One Love)


Disability

  • The Church is close to those married couples who, with great anguish and suffering, willingly accept gravely handicapped children. She is also grateful to all those families which, through adoption, welcome children abandoned by their parents because of disabilities or illnesses. (Pope John Paul II, Evangelium Vitae, 63)
  • With special gratitude the Church “supports families who accept, raise and surround with affection children with various disabilities (Pope Francis, Amoris Laetitia, 82)


Doctors and Nurses

  • Upright and skillful doctors strive most praiseworthily to guard and preserve the lives of both mother and child; on the contrary, those show themselves most unworthy of the noble medical profession who encompass the death of one or the other, through a pretense at practicing medicine or through motives of misguided pity. (Pope Pius XI, Casti Conubii, 64)
  • Prenatal diagnosis, which presents no moral objections if carried out in order to identify the medical treatment which may be needed by the child in the womb, all too often becomes an opportunity for proposing and procuring an abortion. This is eugenic abortion, justified in public opinion on the basis of a mentality …. which accepts life only under certain conditions and rejects it when it is affected by any limitation, handicap or illness. (Pope John Paul II, Evangelium Vitae, 14)
  • A unique responsibility belongs to health-care personnel: doctors, pharmacists, nurses, chaplains, men and women religious, administrators and volunteers. Their profession calls for them to be guardians and servants of human life. In today’s cultural and social context, in which science and the practice of medicine risk losing sight of their inherent ethical dimension, health-care professionals can be strongly tempted at times to become manipulators of life, or even agents of death. In the face of this temptation their responsibility today is greatly increased. Its deepest inspiration and strongest support lie in the intrinsic and undeniable ethical dimension of the health-care profession, something already recognized by the ancient and still relevant Hippocratic Oath, which requires every doctor to commit himself to absolute respect for human life and its sacredness. (Pope John Paul II, Evangelium Vitae, 89)
  • Dear friends and physicians, you are called to care for life in its initial stage; remind everyone, by word and deed, that this is sacred — at each phase and at every age — that it is always valuable. And not as a matter of faith — no, no — but of reason, as a matter of science! There is no human life more sacred than another, just as there is no human life qualitatively more significant than another. The credibility of a healthcare system is not measured solely by efficiency, but above all by the attention and love given to the person, whose life is always sacred and inviolable. (Pope Francis, Address to International Federation Of Catholic Medical Associations, 20th Sept 2013)
  • The purposes for which prenatal diagnosis may be requested and performed must always be for the benefit of the child and of the mother…. Prenatal diagnosis “is gravely opposed to the moral law when it is done with the thought of possibly inducing an abortion depending upon the results: a diagnosis which shows the existence of a malformation or a hereditary illness must not be the equivalent of a death (Pontifical Council for Pastoral Assistance to Healthcare Workers, New Charter for Healthcare Workers 2017, 35)
  • Another concern involves anencephalic fetuses, in which the brainstem is usually present but the cerebral hemispheres fail to Many anencephalic fetuses die before delivery, and the rate of survival after birth is very low. It is not lawful to procure an abortion because the condition of anencephaly has been ascertained. The pregnant woman must be adequately supported and accompanied in this difficult experience. At birth, these infants must receive only ordinary care, including palliative care, while avoiding any form of excessively burdensome or truly futile intervention. (Pontifical Council for Pastoral Assistance to Healthcare Workers, New Charter for Healthcare Workers 2017, 58)
  • When the law permits abortion, health care workers must refuse politely but firmly. A human being can never obey an intrinsically immoral law, as is the case with a law that admitted, as a matter of principle, that abortion is …Following one’s conscience in obedience to the law of God is not always the easy way. One must not fail to recognize the weight of the sacrifices and the burdens which it can impose. Heroism is sometimes called for in order to remain faithful to the requirements of the divine law. Therefore, we must emphasize that the path of true progress of the human person passes through this constant fidelity to a conscience maintained in uprightness and truth. (Pontifical Council for Pastoral Assistance to Healthcare Workers, New Charter for Healthcare Workers 2017, 59)
  • There are no exceptions to the moral norm that prohibits the direct destruction of an innocent human (Pontifical Council for Pastoral Assistance to Healthcare Workers, New Charter for Healthcare Workers 2017, 53)


Environment

  • Since everything is interrelated, concern for the protection of nature is also incompatible with the justification of abortion. How can we genuinely teach the importance of concern for other vulnerable beings, however troublesome or inconvenient they may be, if we fail to protect a human embryo, even when its presence is uncomfortable and creates difficulties? (Pope Francis, Laudato Si 120)


Equality and Justice

  • As far as the right to life is concerned, every innocent human being is absolutely equal to all others. This equality is the basis of all authentic social relationships which, to be truly such, can only be founded on truth and justice, recognizing and protecting every man and woman as a person and not as an object to be used. Before the moral norm which prohibits the direct taking of the life of an innocent human being “there are no privileges or exceptions for anyone. It makes no difference whether one is the master of the world or the ‘poorest of the poor’ on the face of the earth. Before the demands of morality we are all absolutely equal”. (Pope John Paul II, Evangelium Vitae, 57)
  • “How is it still possible to speak of the dignity of every human person when the killing of the weakest and most innocent is permitted? In the name of what justice is the most unjust of discriminations practised: some individuals are held to be deserving of defence and others are denied that dignity?” (Pope John Paul II “Right to Life and Europe”, 18 December 1987).


Family

  • The family has a special role to play throughout the life of its members, from birth to death. It is truly “the sanctuary of life: the place in which life-the gift of God-can be properly welcomed and protected against the many attacks to which it is exposed, and can develop in accordance with what constitutes authentic human growth”. Consequently the role of the family in building a culture of life is decisive and irreplaceable. (Pope John Paul II, Evangelium Vitae, 92)
  • If the family is the sanctuary of life, the place where life is conceived and cared for, it is a horrendous contradiction when it becomes a place where life is rejected and destroyed. So great is the value of a human life, and so inalienable the right to life of an innocent child growing in the mother’s womb, that no alleged right to one’s own body can justify a decision to terminate that life, which is an end in itself and which can never be considered the “property” of another human being. (Pope Francis, Amoris Laetitia,83)


General

  • “Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia, or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where people are treated as mere instruments of gain rather than as free and responsible persons; all these things and others like them are infamies indeed. (Second Vatican Council, Gaudium et Spes, 27)
  • The path to the attainment of the common good and to peace is, above all, that of respect for human life in all its many aspects, beginning with its conception, through its development and up to its natural end. True peacemakers, then, are those who love, defend and promote human life in all its dimensions, personal, communitarian and transcendent. Life in its fullness is the height of peace. Anyone who loves peace cannot tolerate attacks and crimes against life. (Pope Benedict XVI – World Peace Day 2013)
  • Those who insufficiently value human life and, in consequence, support among other things the liberalization of abortion, perhaps do not realize that in this way they are proposing the pursuit of a false peace. The flight from responsibility, which degrades human persons, and even more so the killing of a defenceless and innocent being, will never be able to produce happiness or peace. Indeed how could one claim to bring about peace, the integral development of peoples or even the protection of the environment without defending the life of those who are weakest, beginning with the unborn. (Pope Benedict XVI – World Peace Day 2013)
  • There is no logical or scientific basis for considering, on the one hand, a born child to be a person with all the rights that this involves and, on the other hand, an unborn child to be a non-person. The distinct identity of a human individual is already present once fertilisation has taken place. Everything else is simply the process of growth and development of a person who has already embarked on the journey of life. (Irish Catholic Bishops, Two Lives One Love)


Gift of Life

  • The commandment “You shall not kill” thus establishes the point of departure for the start of true freedom. It leads us to promote life actively, and to develop particular ways of thinking and acting which serve life. In this way we exercise our responsibility towards the persons entrusted to us and we show, in deeds and in truth, our gratitude to God for the great gift of life. (Pope John Paul II, Evangelium Vitae, 76)
  • “Human life is sacred because from its beginning it involves ‘the creative action of God’, and it remains forever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can, in any circumstance, claim for himself the right to destroy directly an innocent human being” (Congregation for the Doctrine of the Faith, Donum Vitae, Introduction, 5)
  • The gift of a new child, entrusted by the Lord to a father and a mother, begins with acceptance, continues with lifelong protection and has as its final goal the joy of eternal life. By serenely contemplating the ultimate fulfilment of each human person, parents will be even more aware of the precious gift entrusted to them. For God allows parents to choose the name by which he himself will call their child for all eternity. (Pope Francis, Amoris Laetitia, 166)


Human Rights

  • The process which once led to discovering the idea of “human rights” – rights inherent in every person and prior to any Constitution and State legislation-is today marked by a surprising contradiction. Precisely in an age when the inviolable rights of the person are solemnly proclaimed and the value of life is publicly affirmed, the very right to life is being denied or trampled upon, especially at the more significant moments of existence: the moment of birth and the moment of death. (Pope John Paul II, Evangelium Vitae,18)
  • The inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. Among such fundamental rights one should mention in this regard every human being’s right to life and physical integrity from the moment of conception until death. (Congregation for the Doctrine of the Faith, Donum Vitae, III)
  • How can we issue solemn declarations on human rights and the rights of children, if we then punish children for the errors of adults?” If a child comes into this world in unwanted circumstances, the parents and other members of the family must do everything possible to accept that child as a gift from God and assume the responsibility of accepting him or her with openness and affection. (Pope Francis, Amoris Laetitia, 166)
  • The deletion or amendment of Article 40.3.3, would serve no purpose other than to withdraw the right to life from some categories of unborn children. To do so would radically change the principle, for allunborn children and indeed for all of us, that the right to life is a fundamental human right. (Irish Catholic Bishops, Two Lives One Love)
  • The right to life is unique, of course, because, in the absence of that right, no other civil or natural right can be exercised, either now or in the future. (Irish Catholic Bishops, Two Lives One Love)


Media and Communications

  • The moral conscience, both individual and social, is today subjected, also as a result of the penetrating influence of the media, to an extremely serious and mortal danger: that of confusion between good and evil, precisely in relation to the fundamental right to life. (Pope John Paul II, Evangelium Vitae, 24)
  • An important and serious responsibility belongs to those involved in the mass media, who are called to ensure that the messages which they so effectively transmit will support the culture of life. They need to present noble models of life and make room for instances of people’s positive and sometimes heroic love for others. With great respect they should also present the positive values of sexuality and human love, and not insist on what defiles and cheapens human dignity. In their interpretation of things, they should refrain from emphasizing anything that suggests or fosters feelings or attitudes of indifference, contempt or rejection in relation to life. With scrupulous concern for factual truth, they are called to combine freedom of information with respect for every person and a profound sense of humanity. (Pope John Paul II, Evangelium Vitae, 98)
  • We question why, in public discourse, healthy unborn children are always referred to as “the baby” while those who, in the opinion of some, do not measure up to expectations are routinely defined as the “foetus” or the “embryo”. We are concerned that language is being used with the intention of depersonalising certain categories of unborn children in a way which seeks to normalise abortion. (Irish Catholic Bishops, Two Lives One Love)


Mercy of God

  • I would now like to say a special word to women who have had an abortion. The Church is aware of the many factors which may have influenced your decision, and she does not doubt that in many cases it was a painful and even shattering decision. The wound in your heart may not yet have healed. Certainly what happened was and remains terribly wrong. But do not give in to discouragement and do not lose hope. Try rather to understand what happened and face it honestly. If you have not already done so, give yourselves over with humility and trust to repentance. The Father of mercies is ready to give you his forgiveness and his peace in the Sacrament of Reconciliation. To the same Father and his mercy you can with sure hope entrust your child. (Pope John Paul II, Evangelium Vitae, 99)
  • I wish to restate as firmly as I can that abortion is a grave sin, since it puts an end to an innocent life. In the same way, however, I can and must state that there is no sin that God’s mercy cannot reach and wipe away when it finds a repentant heart seeking to be reconciled with the Father. May every priest, therefore, be a guide, support and comfort to penitents on this journey of special reconciliation. (Pope Francis, Misericordia et Misera, 12)


Mothers, Fathers and Children

  • And if we accept that a mother can kill even her own child, how can we tell other people not to kill one another? How do we persuade a woman not to have an abortion? As always, we must persuade her with love and we remind ourselves that love means to be willing to give until it hurts. Jesus gave even His life to love us. (Saint Teresa of Calcutta, Washington DC, February 1994)
  • That special power of loving that belongs to a woman is seen most clearly when she becomes a mother. Motherhood is the gift of God to women. How grateful we must be to God for this wonderful gift that brings such joy to the whole world, women and men alike! Yet we can destroy this gift of motherhood, especially by the evil of abortion, but also by thinking that other things like jobs or positions are more important than loving, than giving oneself to others. No job, no plans, no possessions, no idea of “freedom” can take the place of love. So anything that destroys God’s gift of motherhood destroys His most precious gift to women– the ability to love as a woman. (Saint Teresa of Calcutta, Letter to the Fourth World Conference on Women, Beijing, 1995)
  • Abortion kills twice. It kills the body of the baby and it kills the conscience of the mother. Abortion is profoundly anti-women. Three quarters of its victims are women: Half the babies and all the mothers. (Saint Teresa of Calcutta)
  • The gift of a new child, entrusted by the Lord to a father and a mother, begins with acceptance, continues with lifelong protection and has as its final goal the joy of eternal life. By serenely contemplating the ultimate fulfilment of each human person, parents will be even more aware of the precious gift entrusted to them. For God allows parents to choose the name by which he himself will call their child for all eternity. (Pope Francis, Amoris Laetitia, 166)
  • Some parents feel that their child is not coming at the best time. They should ask the Lord to heal and strengthen them to accept their child fully and wholeheartedly. It is important for that child to feel wanted. He or she is not an accessory or a solution to some personal need. A child is a human being of immense worth and may never be used for one’s own benefit. So it matters little whether this new life is convenient for you, whether it has features that please you, or whether it fits into your plans and aspirations. For “children are a gift. (Pope Francis, Amoris Laetitia, 170)
  • We love our children because they are children, not because they are beautiful, or look or think as we do, or embody our dreams. We love them because they are children. (Pope Francis, Amoris Laetitia, 170)
  • With great affection I urge all future moth- ers: keep happy and let nothing rob you of the interior joy of Your child deserves your happiness. Don’t let fears, worries, other people’s comments or problems lessen your joy at being God’s means of bringing a new life to the world. (Pope Francis, Amoris Laetitia, 171)
  • The relationship between a mother and her unborn child is not simply physical and biological, but emotional and even spiritual. To hurt her child goes against everything that a mother is. We are aware that there are many factors which may influence the decision to have an abortion and that, in many cases, it is a painful and even shattering decision. The emotional and spiritual wound may take a long time to heal. (Irish Catholic Bishops, Two Lives One Love)
  • We understand that some people, including men themselves, feel that men have no contribution to make to this debate. With due respect and sensitivity to the unique role of the mother who carries the unborn child in her womb, we would want to say very clearly that fathers are also parents, with all the responsibility that this involves. Similarly, when it comes to the right to life, men like women have a responsibility, which cannot be abdicated, to defend unborn children who have no other voice. (Irish Catholic Bishops, Two Lives One Love)


Politics and the Law

  • This is what is happening also at the level of politics and government: the original and inalienable right to life is questioned or denied on the basis of a parliamentary vote or the will of one part of the people-even if it is the majority. … The appearance of the strictest respect for legality is maintained, at least when the laws permitting abortion and euthanasia are the result of a ballot in accordance with what are generally seen as the rules of democracy. Really, what we have here is only the tragic caricature of legality; the democratic ideal, which is only truly such when it acknowledges and safeguards the dignity of every human person, is betrayed in its very foundations: “How is it still possible to speak of the dignity of every human person when the killing of the weakest and most innocent is permitted? In the name of what justice is the most unjust of discriminations practised: some individuals are held to be deserving of defence and others are denied that dignity?” When this happens, the process leading to the breakdown of a genuinely human co-existence and the disintegration of the State itself has already begun.] (Pope John Paul II, Evangelium Vitae, 20)
  • When a parliamentary or social majority decrees that it is legal, at least under certain conditions, to kill unborn human life, is it not really making a “tyrannical” decision with regard to the weakest and most defenceless of human beings? Everyone’s conscience rightly rejects those crimes against humanity of which our century has had such sad experience. But would these crimes cease to be crimes if, instead of being committed by unscrupulous tyrants, they were legitimated by popular consensus? (Pope John Paul II, Evangelium Vitae, 70)
  • The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law. When the state does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a state based on law are undermined…. (Congregation for the Doctrine of the Faith, Donum Vitae, III)
  • Children truly are the family’s greatest treasure and most precious good. Consequently, everyone must be helped to become aware of the intrinsic evil of the crime of abortion. In attacking human life in its very first stages, it is also an aggression against society itself. Politicians and legislators, therefore, as servants of the common good, are duty bound to defend the fundamental right to life, the fruit of God’s love. (Pope Benedict XVI, 3rd 2005)
  • Adopting a child is an act of love, offering the gift of a family to someone who has none. It is important to insist that legislation help facilitate the adoption process, above all in the case of unwanted children, in order to prevent their abortion or abandonment. (Pope Francis, Amoris Laetitia, 179)
  • Some of those who advocate deleting or changing Article 40.3.3 of the Constitution, have made it clear that they wish to make abortion available on demand in Ireland. Others say that they are opposed to abortion in general, but would want to see it permitted in certain difficult circumstances. We do not share that view, because we believe that every unborn child, irrespective of his or her medical condition or the circumstances of his or her birth, has the right to be treated equally before the law. (Irish Catholic Bishops, Two Lives One Love)


Unique Value of Every Human Life

  • The New Testament revelation confirms the indisputable recognition of the value of life from its very beginning. The exaltation of fruitfulness and the eager expectation of life resound in the words with which Elizabeth rejoices in her pregnancy: “The Lord has looked on me … to take away my reproach among men” (Lk 1:25). And even more so, the value of the person from the moment of conception is celebrated in the meeting between the Virgin Mary and Elizabeth, and between the two children whom they are carrying in the womb. It is precisely the children who reveal the advent of the Messianic age: in their meeting, the redemptive power of the presence of the Son of God among men first becomes operative. (Pope John Paul II, Evangelium Vitae, 45)
  • Some people try to justify abortion by claiming that the result of conception, at least up to a certain number of days, cannot yet be considered a personal human life. But in fact, “from the time that the ovum is fertilized, a life is begun which is neither that of the father nor the mother; it is rather the life of a new human being with his own growth. It would never be made human if it were not human already. This has always been clear, and … modern genetic science offers clear confirmation. It has demonstrated that from the first instant there is established the programme of what this living being will be: a person, this individual person with his characteristic aspects already well determined. Right from fertilization the adventure of a human life begins, and each of its capacities requires time-a rather lengthy time-to find its place and to be in a position to act”. Even if the presence of a spiritual soul cannot be ascertained by empirical data, the results themselves of scientific research on the human embryo provide “a valuable indication for discerning by the use of reason a personal presence at the moment of the first appearance of a human life: how could a human individual not be a human person?”. (Pope John Paul II, Evangelium Vitae, 60)
  • God’s love does not differentiate between the newly conceived infant still in his or her mother’s womb and the child or young person, or the adult and the elderly person. God does not distinguish between them because he sees an impression of his own image and likeness (Gn 1:26) in each one. (Pope Benedict XVI, Pontifical Academy for Life, Feb 27th2006)
  • Each child has a place in God’s heart from all eternity; once he or she is conceived, the Creator’s eternal dream comes Let us pause to think of the great value of that embryo from the moment of conception. We need to see it with the eyes of God, who always looks beyond mere appearances. (Pope Francis, Amoris Laetitia, 168)
  • Scientific advances today allow us to know beforehand what colour a child’s hair will be or what illnesses they may one day suffer, because all the somatic traits of the person are written in his or her genetic code already in the embryonic Yet only the Father, the Creator, fully knows the child; he alone knows his or her deepest identity and worth. (Pope Francis, Amoris Laetitia, 170)
  • Some people argue that the right to life of the unborn should be a matter of personal choice on the part of the mother. Others argue that, while they are opposed to abortion as a general principle, they believe that there are some children to whom the right to life does not apply either because they have been diagnosed with a serious medical condition or because they have been conceived as a result of rape. We wish to state our firmly held belief, based on reason as well as faith, that there is no such thing as a human life without value. (Irish Catholic Bishops, Two Lives One Love)