Many so-called reproductive health bills contain provisions for abortion,

and contraception. The Catholic Church believes that abortion is a

serious offense against the sanctity of all human life, that the infant in
the womb deserves the same rights and protections that we all enjoy, and
therefore opposes legislative or administrative measures that promote
this procedure. And that contraception is completely opposed to God's
plan for marriage, and the first command that He gave the human race:
“. . .be fruitful and multiply. . . “Genesis 1:21

The Catholic Church is not in favor of the Reproductive Health Bill

because artificial contraceptives could possibly lead to promiscuity and
the failure of implantation of a newly conceived baby if fertilization
would happen to take place despite their use. These acts would be
against Natural Moral Law.

On the other hand, the Catholic Church is not in favor of "natalism" at

all costs, as if the "number" of children, in itself, were the unmistakable
sign of authentic Christian life. Instead, the Church is for responsible
parenthood, meaning openness to life within marriage, and spacing of
birth, only when needed for reasons of serious medical condition or
grave poverty, using natural family planning methods.

St. Thomas Aquinas on Law

Thomas’s definition of law: ‘an ordination of reason for the common
good spread by the one who is in charge of the community.’ Balancing
intellect and will. Whenever someone desires an end, reason commands
what is to be done to reach it. For Thomas law is based on community,
ordered to the common good. Making law belongs either to everyone or
public personages having responsibility for everyone. The leader is
obliged to keep common good central when legislating. Corrupt
governments are directed to the private good of their leaders.
Typology of Laws:
Eternal Law – God
Divine Law – God as revealed in scripture
Natural Law
Human Law – laws worked out in states (General Law)

Eternal Law: Thomas defines as ‘rational governance of everything on

the part of God as ruler of the universe.’ Eternal law is identical to the
mind of God. A law because God stands to the universe which he creates
as a ruler does a community he rules. He regulates the universe.

Divine Law: Eternal law as it appears to humans, especially through

revelation, is derived from eternal law. I.e., divine law is eternal law
when it appears to humans as divine commands, (through scripture). It is
divided into Mosaic (Old Testament) Law and New Law (New
Testament). When speaking of the Mosaic Law, Aquinas is thinking
mainly of the 10 Commandments. In speaking of the new law he has the
teachings of Jesus in mind. The mosaic law reaches humans through
their capacity for fear; it promises earthly rewards; social peace and its
benefits.

New Law: Commands internal conduct; reaches humans by example of

divine love; promises heavenly reward. Emphasizes the grace of Christ
in our hearts.

Natural Law: Defined by Thomas as ‘The participation in the eternal

law by human beings.’ We have a natural inclination to things. Reason
has the capacity to perceive what is good for human beings by following
‘the order of our natural inclinations’. These are: self-preservation;
family life and bringing up offspring, (shared by all animals); and the
goals of knowing God and living in society (shared with all rational
creatures). They are an application of the basic principle ‘good is to be
done and evil avoided’. Also, preserving human life. A good
justification for moral or legal rule is that it promotes the preservation of
life. All living things possess an inclination for survival. Sexual
intercourse, education of offspring and the life have a proper place in
human life, as in other animal life. Humans are under an obligation to
avoid ignorance, (to seek to know God) and to avoid offending those
among whom one has to live. He does not like the idea of natural law as
a rule-book.

Human Law: Human law is often defined as a ‘positive law’. I.e., laws
enacted and enforced in our human communities. Laws which fall short
of what they should be, are not true laws at all. Law is always directed to
the common good, human law is no different. Promotion of virtue is
necessary for the common good, and human laws are instruments in the
promotion of virtue. Thomas accepts Aristotle’s conviction that most
people are kept from crime by fear of the law. It is good to codify and
draw up laws. Deliberation is important in designing laws and laws are
necessary to guide judgment.
All human laws must be directed toward the common good. Specific
laws for merchants for example, are general in some way; applicable in
more than one case. We should also not over legislate. For Thomas,
human laws are particular determinations of natural laws. It is law with
moral content, being more general than human law. It deals with
necessary rather than variable or changeable things. Natural law is more
perfect than human law for natural law is not variable. Human laws are
applications of natural law and cannot deviate from the spirit of the
natural law.
Thomas’s view of natural law is as our participation in eternal law. It is
part of our high calling as creatures made by God. We need Him, part of
his providential care. We are more Godlike as we provide for others.
This sharing in the Eternal Law by intelligent creatures is what we call
natural law. It is about our life in God. Natural Law is sharing in divine
providence, sharing in the divine life. Our real relationship with God!