About William E. May

William E. (“Bill”) May was born in St. Louis, Missouri, on May 27, 1928. The second child of Robert W. May and Katherine Armstrong, Bill had two sisters, and the three children got along well. His Irish-born paternal grandmother, who lived with the family and was partial to him, said he “was a rose between two thorns.” His mother was a devout Catholic and his father a Presbyterian, who had served in World War I and formed a close friendship with a Catholic chaplain.

That priest, Fr. Mark K. Carroll, was pastor of St. Margaret of Scotland church in south St. Louis. Later, he was rector of the Old Cathedral in St. Louis and head of the Cathedral Latin School, where young men who thought they might become priests went for the first two years of high school. Later still, he was the first Bishop of Wichita, Kansas. Fr. Carroll was a frequent guest in the May home, as was Fr. Lloyd Sullivan, an assistant pastor at St. Margaret’s, who also was a well-educated and dynamic priest.

Bill May’s father, who managed Standard Oil’s St. Louis Division, took seriously his commitment to raise his children as Catholics. He made sure they prepared for their daily religion class by studying the Baltimore Catechism. He often took his wife and children to Sunday Mass and then took his mother to a Presbyterian service. After she died in 1948, Bill May thought his dad might enter the Catholic Church, but he did so only years later.

The Mays eventually moved to a St. Louis suburb where they attended St. Luke’s Church and School. That parish sent many graduates to the seminary. Its pastor, Fr. Joseph McMahon, a native of Ireland, was a marvelously holy priest with a great love for children. Though not a good homilist, he radiated joy at being a priest. Loving Fr. McMahon and the Sisters of St. Joseph of Carondelet, who taught at St. Luke’s, Bill May thought he too would be a priest.

Still, for freshman high school he went to Christian Brothers College, designated “Cry Baby College” by his friends who went to Jesuit-run St. Louis University High School. But the Christian Brothers said that if May wanted to become a priest, he should go to the Latin School for his sophomore year, and he did so. There the boys were free on Wednesdays and had classes Saturdays—an arrangement meant to help them stay away from girls. Fr. Carroll was then rector of the school, and there were some great teachers. One was Charles Helmsing, a holy and learned priest, who taught English and world history, and later became the Archbishop of Kansas City.

From third-year high school through second-year college, May attended the St. Louis Preparatory Seminary, staffed by the Vincentians. For his final two years of college, he won a scholarship, attended The Catholic University of America as a Basselin Scholar, and lived at Theological College, a house of spiritual formation under the direction of Sulpician Fathers. After receiving a B.A. in philosophy, May did another year of philosophy and earned an M.A. The following year he began studying theology.

Then May began having dizzy spells with temporary memory confusion and other puzzling symptoms. During the summer after his first year of theology, St. Louis Archbishop (later Cardinal) Joseph Ritter sent May for medical tests. The diagnosis of petit mal epilepsy was quite a shock, because a norm of Church law then in effect listed that condition (alongside insanity and diabolical possession) as a “diriment” impediment to holy orders. At Archbishop Ritter’s suggestion, May spent the next two years teaching, as a seminarian, in an Archdiocesan high school, while hoping the problem would resolve itself. When it did not, May reluctantly concluded that he was not called to the priesthood.

He thought of studying for a Ph.D. in philosophy at St. Louis University. But that department’s chair urged him either to seek first a master’s degree in a science or to try the publishing field. It was 1954, and May, now 26 years old, was unwilling to begin serious work in a science. So, he wrote many publishers and got a job with Newman Press in Westminster, Maryland. The managing editor was John McHale, a former seminarian, and an intelligent and amiable person. May not only served as a copy editor and evaluator of manuscripts—many submitted by British publishers—but developed some new books by American authors.

May was anxious to meet Catholic young women. But he worked a half-day on Saturdays, had no car, and soon found that there were few available Catholic young women in Westminster. So, in 1955 he found a job in Milwaukee with the advertising department of Bruce Publishing—a large, family-owned company—with the promise of an editing job when an opening occurred. The next year the promise was fulfilled, and until 1968 May worked for Bruce as an editor—from January 1966 as editor-in-chief.

During his first two years in Milwaukee, May dated frequently. Then, on Friday, December 13, 1957, he went to a Christmas dance for graduates of Catholic colleges and met Patricia Ann Keck, who was teaching pediatric nursing at Marquette University School of Nursing. She, too, came from St. Louis, and had been prepared for First Communion by May’s former teacher, Fr. Charles Helmsing. Bill and Patricia hit it off at once, were soon engaged, and married on October 4, 1958, in St. Mary’s Church, Mount Vernon, Illinois, where her parents lived. After marrying, May never again experienced a petit mal attack. The couple wanted a large family, and God eventually blessed them with seven children, four boys and three girls.

The following year, Marquette University re-established its doctoral program in philosophy. May entered it as a part-time student in the fall semester of 1959, and the Bruces not only gave him time off for classes but paid his tuition. He finally finished his doctoral studies in 1968, the year Bruce Publishing went out of business.

Among the books May edited at Bruce was Grisez’s first, Contraception and the Natural Law. Written in 1964, it sketched out the initial version of what was later called “the new natural law theory”—an account of the foundations of ethics rooted in key texts of St. Thomas. Grisez argued that those texts had been widely misinterpreted in accord with the very different view of Francisco Suarez. Having studied St. Thomas at Marquette, May found Grisez’s argument both sound and cogent, and considered it an honor to edit the book. Soon after it was published, he visited Grisez’s home, met his wife, Jeannette, and began a lasting friendship with the couple.

The year Bruce Publishing went out of business, 1968, was the year Pope Paul VI issued his encyclical on birth regulation, Humanae Vitae. A group of Catholic theologians, led by Rev. Charles E. Curran, a moral theologian teaching at The Catholic University of America, formulated a dissenting statement and solicited the signatures not only of fellow theologians but also of any Catholic with a degree or doing graduate work in theology, philosophy, Scripture, or canon law. Most administrators and faculty members in American Catholic institutions of higher education were sympathetic to the dissent. So, it took courage not to sign the statement, and it took special courage in those who lacked secure employment. When asked, May signed the dissenting statement.

He was hired as editor by Corpus Instrumentorum in Washington, D.C.—an ambitious publishing venture planned by some of the priests who had worked on the recently completed New Catholic Encyclopedia—and established as a subsidiary of World Publishing Company, New York.

One of the books May edited for World/Corpus in New York was Grisez’s Abortion: The Myths, the Realities, and the Arguments. May greatly admired what he called the “immense scholarship” displayed in that book, where comprehensive information about abortion—carefully gathered from biology, the health care disciplines, sociology, history, religious studies, philosophy, and law—is accurately reported and documented. As a philosopher, May also was intrigued by Grisez’s more developed statement of the ethical theory on which he had continued working. Some at World tried to scuttle Abortion, especially after Grisez delivered an index that added pages 510–59 to the book. But their effort failed, and the book became the only one on the Corpus list whose initial printing sold out. Then, in selling its stock of Corpus books to a remainder house, World Publishing agreed to sweeten the deal by reprinting Abortion, thus vindicating May’s judgment of the book’s commercial value.

With May’s new job in Washington, D.C., the family moved from Milwaukee to a Maryland suburb of Washington. But because Corpus was proving unprofitable, World closed its Washington office in June 1970, and told May to move to New York. Realizing that Corpus would not survive, May instead commuted weekly between Washington and New York until Christmas of that year, when World terminated Corpus. Because the commuting had been hard on the whole family and May was entitled to eighteen months’ salary as severance pay, World Publishing’s termination of his employment was something of a relief. Still, during that Christmastime, May’s wife informed him that their seventh child would be born in August.

May sent out over eight hundred job applications, many to government offices. In July 1971, he was about to go to work for the Social Security Administration as a writer when a friend, Jude Dougherty, Dean of the School of Philosophy at The Catholic University of America (CUA), told him about an opening in the Department of Religion. Rev. Daniel Maguire, a Philadelphia priest, was about to marry a former nun, and his employment would terminate in accord with the University’s statutes. May and his wife never practiced contraception, and he had long since repented signing the statement dissenting from Humanae Vitae. But he had publicized neither signing the statement nor repenting having done so. So, partly because he had signed the dissenting statement, May was hired in August 1971 by the Department of Religion at CUA as an assistant professor of Christian ethics and moral theology.

During 1971–72, May’s first year at CUA, he said nothing about contraception. During 1972–73, he began to teach and write that Humanae Vitae was correct and dissent from its teaching mistaken. But because his courses were well received and he had published widely, May was promoted to associate professor in August 1973. However, within two years his opposition to dissent became intolerable, and in August 1975 his employment by the Department of Religion ended.

Fortunately, the graduate-level CUA School of Theology and Religious Studies was experiencing some demand for an alternative to Rev. Charles E. Curran’s courses in moral theology, and Rev. Carl Peter, who would become the Dean of the School of Theology and Religious Studies in 1977, managed to get May hired, mainly to teach a course on marriage and family to students in the M.A. program, including many seminarians, and to offer graduate seminars to S.T.L. and S.T.D. students. In 1977, despite the opposition of Fr. Curran, who considered May’s approach insufficiently “pastoral,” May received tenure. The tie vote of six tenured colleagues was broken by Fr. Peter, their chair. May was promoted to full professor in September 1985 and remained at CUA until August 1991.

To understand why May then left CUA, one needs to know some of the history of his next—and last—employer.

At the end of the 1980 session of the Synod of Bishops, which was devoted to marriage and the family, the Synod Fathers suggested, among other things, that theological centers be established for studying the Church’s teaching in that field. Pope John Paul II welcomed that suggestion and in 1982 set up, as part of the Lateran University in Rome, a Pontifical Institute for Studies on Marriage and Family. In 1987–88, Cardinal James Hickey, Archbishop of Washington, and Mr. Virgil C. Dechant, then Supreme Knight of the Knights of Columbus, arranged with the Holy See to set up a degree-granting campus of that Institute in Washington. The John Paul II Institute for Studies on Marriage and Family began its work in Washington in the fall of 1988 in space provided by the Dominican House of Studies.

Mr. Carl A. Anderson, a Washington, D.C., lawyer who had served as visiting professor of family law at the Institute in Rome, was the “Vice President” managing its Washington campus. By then, May was well known both for his defense of the Church’s moral doctrine and for his effectiveness as a teacher. So, Anderson, who later replaced Dechant as head of the Knights of Columbus, wanted May for the Institute in Washington, which, ideally, would have been affiliated with CUA. But those in control of the School of Theology at CUA wanted nothing to do with the Institute. Anderson therefore made an attractive offer to May, who asked Grisez for advice. His advice was: Stay at CUA. However, after careful discernment, May agreed to become, without tenure, the Michael J. McGivney Professor of Moral Theology for the Washington campus of The Pontifical John Paul II Institute for Studies on Marriage and the Family. He taught there from September 1991 until he retired in 2008.

During all his years of teaching, May mentored more than twenty doctoral dissertations. Moreover, while holding full-time professorships, May did a great deal of teaching on the side. He was an adjunct assistant professor of moral theology at Mount Saint Mary’s Seminary, Emmitsburg, Maryland, 1971–1975; instructor in religion at St. Anselm’s Abbey School for Boys, Washington, D.C., 1975–1990 (for his sons’ tuition at that school); visiting adjunct professor of moral theology at Università Pontificia della Santa Croce, Rome, 1996–2004; and visiting professor of theology and senior research scholar at the Institute for the Psychological Sciences, Crystal City, Virginia. 2003–2008.

On various occasions over the years, May also participated in scholarly meetings and/or gave public lectures in Rome, Vatican City, Barcelona, Pamplona, Toronto, Oxford, Manila, and Singapore; in Puerto Rico, Mexico, Ireland, Austria, India, New Zealand, and Australia; as well as in many places in the United States.

By the appointment of Pope John Paul II, May was a member of the International Theological Commission, 1986–1997; served as a consultant to the Congregation for the Clergy, 2003–2007; and was a peritus at the 1987 session of the Synod of Bishops on the role of the laity in the Church. In 1991, John Paul gave May the Pro Ecclesia et Pontifice medal.

For his book, Christ in Contemporary Thought, the College Theology Society gave May its award for the best book published by a member in 1971. For his contributions to Catholic scholarship, the Fellowship of Catholic Scholars gave him its Cardinal Wright Award in 1980. For the best essay in medical ethics published in The Linacre Quarterly in 1984, the Catholic Physicians Guilds of America gave him its Thomas Linacre Award in 1985. In 2008 the Culture of Life Foundation honored May by naming for him an award which it first bestowed on him: The William E. May Award for Promoting Ethics and the Human Person. In 2009, the Society of Catholic Social Scientists gave May its Pope Pius XI Award for Contributions toward the Building Up of a True Social Science.

May was a member of several scholarly societies—from 1954 of the American Catholic Philosophical Association, from 1975 of the Catholic Theological Society of America, from 1977 of the Fellowship of Catholic Scholars (of which he also was President 1985–1987), and from 2000 of the Society of Catholic Social Scientists.

William E. May died on 13 December 2014, which was the 57th anniversary of the day on which he and his wife, Patricia, first met.

Publications of William E. May

1. “The Structure and Argument of the Nicomachean Ethics,New Scholasticism, 36:1 (1962): 1–28.

2. “The God of Leibniz,” New Scholasticism, 36:4 (1962); abridged in The Theology of God: Commentary, ed. E. J. Fortman, S.J. (Milwaukee: Bruce, 1968).

3. “Knowledge, Connatural,” New Catholic Encyclopedia.

4. “Imagination, Creative,” New Catholic Encyclopedia.

5. “Knowledge of Causality in Hume and Aquinas,” Thomist, 34:2 (1970): 254–88.

6. “The Reality of Matter in the Metaphysics of Henri Bergson,” International Philosophical Quarterly, 10:4 (1970): 611–42.

7. Christ in Contemporary Thought (Dayton: Pflaum, 1970).

8. “Animal Laborans and Homo Faber: Reflections on a Theology of Work,” Thomist, 36:4 (1972): 626–44.

9. “What Is Ethics All About? Some Preliminary Reflections,” Homiletic and Pastoral Review, 62:10 (Aug.–Sept. 1972): 31–32, 65–70.

10. “Biomedical Technologies and Ethics,” Chicago Studies 11:3 (1972): 245–56.

11. “Abortion as Indicative of Personal and Social Identity,” Jurist, 33:2 (1973): 199–217.

12. “Christian Ethics and the Human,” American Ecclesiastical Review, 167:10 (1973): 651–71.

13. “The Morality of Abortion,” Linacre Quarterly, 41:1 (1974): 66–81.

14. “Jesus as the Presence of God in our Moral Life,” in Does Jesus Make a Difference: Proceedings of the College Theology Society (New York: Seabury, 1974), 113–28.

15. “Experimentation on Human Subjects,” Linacre Quarterly, 41:4 (1974): 238–52.

16. Becoming Human: An Invitation to Christian Ethics (Dayton: Pflaum, 1975).

17. “Abortion and Man’s Moral Identity,” in Abortion: Pro and Con, ed. Robert Perkins (Cambridge, Mass.: Schenkmann, 1975), 13–36.

18. “The Natural Law, Conscience, and Developmental Psychology,” Communio, 2:1 (1975): 3–31.

19. “Christian Faith and Our Knowledge of the Good,” in Proceedings of the James Montgomery Hester Seminar (Winston-Salem, N.C: Wake Forest University, 1975), 35–52.

20. “Sex, Love, and Procreation,” Homiletic and Pastoral Review, 76:8 (May 1976): 10–29; reprinted as pamphlet (Chicago: Franciscan Herald, 1976).

21. “Ethics and Human Identity: The Challenge of the New Biology,” Horizons: Journal of the College Theology Society, 3:1 (1976): 17–37.

22. “Proxy Consent to Human Experimentation,” Linacre Quarterly, 43:2 (May 1976): 73–84.

23. “What Makes a Human Being to Be a Being of Moral Worth?” Thomist, 40:4 (1976): 416–443.

24. Pamphlet: The Nature and Meaning of Chastity (Chicago: Franciscan Herald, 1976).

25. Human Existence, Medicine, and Ethics: Reflections on Human Life (Chicago: Franciscan Herald), 1977.

26. “On Understanding ‘Human Sexuality,’” with John F. Harvey, O.S.F.S., Communio, 4 (1977): 195–225; reprinted in Clergy Review, 63:8 (Aug. 1978): 294–309.

27. Pamphlet: On Understanding “Human Sexuality,” with John F. Harvey. O.S.F.S. (Chicago: Franciscan Herald, 1977); an expanded version of item 26.

28. “The Role of Work in Fulfilling the Right to Integral Human Development: A Roman Catholic Perspective,” Social Thought, 3 (1977): 67–77.

29. “The Meaning and Nature of the Natural Law in Thomas Aquinas,” American Journal of Jurisprudence, 22 (1977): 168–89.

30. “Contraception, Abstinence, and Responsible Parenthood,” Faith and Reason, 3:1 (Spring 1977): 34–52.

31. “Sterilization: Catholic Teaching and Catholic Practice,” Homiletic and Pastoral Review, 77:11–12 (Aug.–Sept. 1977): 9–22; trans. as: “La Sterilizazione: dottrina e pratica cattoliche,” L’Ancora nell’Unitá di Salute, 1:6 (1979): 522–40.

32. “Marriage, Divorce, and Remarriage,” Jurist, 37 (1977): 266–86.

33. “Christian Morality,” New Catholic Encyclopedia, supplemental vol. 17.

34. “Gospel and Law,” New Catholic Encyclopedia, supplemental vol. 17.

35. “Natural Law,” New Catholic Encyclopedia, supplemental vol. 17.

36. “Modern Catholic Ethics: The New Situationism,” Faith and Reason, 4:2 (1978): 21–38.

37. “Double Effect, Principle of,” in Encyclopedia of Bioethics, ed. Warren T. Reich (New York: Free Press, 1978), 1:168–75.

38. “The Magisterium and Moral Theology,” in Symposium on the Magisterium, ed. John J. O’Rourke and S. Thomas Greenburg (Boston: St. Paul, 1978), 71–94.

39. “Marriage and the Church’s Task: A Comment,” The Clergy Review, 73:9 (Sept. 1978): 349–54.

40. “Sexuality and Fidelity in Marriage,” Communio, 5:3 (1978): 275–93.

41. “The Moral Meaning of Human Acts,” Homiletic and Pastoral Review, 79:1 (Oct. 1978): 10–21.

42. “Male and Female: The Sexual Significance,” in Catholic Faith and Human Life: Proceedings of the 1st Annual Convention, ed. George A. Kelly (New York: Fellowship of Catholic Scholars, 1979), 62–69.

43. “Conjugal Love,” in Proceedings of the Catholic Theological Society of America, 33 (1979): 135–42.

44. “Fertility Awareness and Sexuality,” Linacre Quarterly, 46:1 (Feb. 1979): 20–26.

45. “Natural Family Planning: Father Häring’s Position: An Essay Review,” Social Thought, 5 (Summer 1979): 67–71.

46. Pamphlet: The Unity of the Moral and Spiritual Life (Chicago: Franciscan Herald, 1979).

47. “An Integrist Understanding of Human Sexuality,” in Dimensions of Human Sexuality, ed. Dennis Dougherty (New York: Doubleday, 1979), 94–124.

48. “Toward a Catholic Understanding of Human Sexuality,” Faith and Reason. 6:2 (Summer, 1980): 99–199.

49. Catholic Perspectives: The Right to Die, with Richard Westley (Chicago: Thomas More, 1980).

50. “Reverencing Human Life in Its Generation,” in The New Technologies of Birth and Death, ed. Donald McCarthy (St. Louis: Pope John XXIII Medical Moral Center, 1980), 56–79.

51. “Human Sexuality: A Reply to Father Connolly,” with John Harvey. O.S.F.S., Australasian Catholic Record, 57:4 (Oct. 1980): 402–11.

52. “The Natural Law and Objective Morality: A Thomistic Perspective,” in Principles of Catholic Moral Life, ed. William E. May (Chicago: Franciscan Herald, 1980, 151–92; reprinted in Readings in Moral Theology: No. 7: Natural Law and Theology, ed. Charles E. Curran and Richard A. McCormick, S.J. (New York: Paulist, 1991), 333–68.

53. Sex, Marriage, and Chastity: Reflections of a Catholic Layman, Spouse, and Parent Chicago: Franciscan Herald, 1981.

54. “Church Teaching and the Immorality of Contraception,” Homiletic and Pastoral Review, 82:4 (Jan. 1981): 9–18.

55. “Roman Catholic Ethics and Beneficence,” in Beneficence and Health Care, ed. Earl Shelp; Philosophy and Medicine, 11 (Dordrecht, Holland: D. Reidel, 1982), 127–51.

56. “Artful Childmaking: Reproduction or Procreation?” Homiletic and Pastoral Review, 82:8 (May 1982): 24–32, 43–46.

57. “Meeting Ethical Dilemmas in Health Care: Some Basic Criteria,” Linacre Quarterly, 49:3 (Aug. 1982): 248–65.

58. “The Christian Family: A Believing and Evangelizing Community,” Fidelity, 2:1 (Dec. 1982): 12–13, 24.

59. “The Christian Family: Sharing in the Life and Mission of the Church,” in Pope John Paul II and the Family, ed. Michael Wrenn (Chicago: Franciscan Herald, 1983), 167–92.

60. “‘Begotten, not Made’: Reflections on the Laboratory Generation of Human Life,” in Pope John Paul II Lecture Series in Bioethics, ed. Francis J. Lescoe and David Q. Liptak (Cromwell, Conn.: Pope John Paul II Bioethics Center, 1983), 31–60.

61. “The Liberating Truth of Catholic Teaching on Sexual Morality,” Homiletic and Pastoral Review, 83:10 (July 1983): 21–29.

62. “The Twilight of Socialism,” Catholicism in Crisis, 1:9 (Aug. 1983): 16–17.

63. Contraception and Catholics, Common Faith Tract No. 5. (Front Royal, Va: Christendom College, 1983).

64. “The Christian Family in Today’s World,” Faith and Reason, 9:4 (Winter 1983): 267–81.

65. “La contracezione, l’Humanae Vitae, e la concezione dell’etica cattolica,” L’Ancora nell’Unitá di Salute, 1:2 (1979): 132–61; as a pamphlet in English: Contraception, “Humanae Vitae,” and Catholic Moral Thought (Chicago: Franciscan Herald, 1984).

66. Sex and the Sanctity of Human Life (Front Royal, Va: Christendom College, 1984).

67. “Aquinas and Janssens on the Moral Meaning of Human Acts,” Thomist, 48:4 (1984): 566–616.

68. “The Natural Law Doctrine of Francis Suarez,” New Scholasticism, 58:4 (1984): 409–23.

69. Catholic Sexual Ethics: A Summary, Explanation, and Defense, with Ronald Lawler, O.F.M. Cap., and Joseph M. Boyle (Huntington, Ind.: Our Sunday Visitor, 1985).

70. “Abortion, Catholic Teaching, and Public Policy,” Linacre Quarterly, 52:1 (Feb. 1985): 38–44.

71. “Vatican Declaration on Sexual Ethics and the Moral Methodology of Vatican Council II,” Linacre Quarterly, 52:2 (May 1985): 116–33.

72. “Nakedness, the Body, and Sexual Shame in the Thought of Pope John Paul II,” Fidelity, 4:8 (July 1985): 25–28.

73. “‘Begotten, Not Made’: Further Reflections on the Laboratory Generation of Human Life,” International Review of Natural Family Planning, 10:1 (Spring 1986): 1–22.

74. Medicine and Human Life (Washington, D.C.: National Conference of Catholic Bishops, 1986).

75. “Marriage and Human Dignity,” in “Questions of Special Urgency”: The Church and the Modern World Two Decades After Vatican Council II, ed. Judith Dwyer, S.S.J. (Washington: Georgetown University, 1986), 19–36.

76. “Conscience Formation and the Teaching of the Church,” Homiletic and Pastoral Review, 87:1 (October 1986): 11–20; reprinted in Introduction to Christian Ethics, ed. Ronald P. Hamel and Kenneth R. Himes, O.F.M. (New York: Paulist, 1989), 397–406.

77. “The Rights of the Child in the Family,” The Young Patient: Proceedings of the Annual Conference (1986): ed. Nicholas Tonti-Filippini (Melbourne, Australia: St. Vincent’s Bioethics Centre, 1986), 29–43.

78. “Youth and Chastity: Becoming Full Persons in Christ,” The Young Patient: Proceedings of the Annual Conference (1986), ed. Nicholas Tonti-Filippini (Melbourne, Australia: St. Vincent’s Bioethics Centre, 1986), 101–17.

79. “Christian Marriage and Married Love,” Anthropos: Rivista di Studi sulla Persona e la Famiglia, 2 (1986): 95–130.

80. “Maguire on ‘Catholicism Confronts Modernity,’” Horizons: Journal of the College Theology Society, 13:2 (1986): 378–81.

81. “Catholic Moral Teaching and the Limits of Dissent,” in Vatican Authority and American Catholic Dissent: The Curran Case and Its Consequences, ed. William W. May (New York: Crossroads, 1987), 87–102.

82. “Making True Moral Judgments and Good Moral Choices,” Faith and Reason, 13:3 (1987): 283–99.

83. “Sin,” in Encyclopedia of Theology, ed. Joseph Komonchak et al. (Wilmington, Del: Michael Glazier, 1987), 954–67.

84. “Feeding and Hydrating the Permanently Unconscious and Other Vulnerable Persons,” with Robert Barry, O.P. et al., Issues in Law and Medicine, 3:3 (Winter 1987): 203–11.

85. “Catholic Principles of Scholarship and Learning,” Homiletic and Pastoral Review, 88:5 (Feb. 1988): 7–16.

86. “The ‘Simple Case’ of In Vitro Fertilization,” Linacre Quarterly, 55:1 (Feb. 1988): 29–36.

87. “Sexual Ethics and Human Dignity,” in Persona, Veritá e Morale: Atti del Congresso Internazationale di Teologia Morale (Rome: Cittá Nuova Editrice, 1987), 477–95.

88. “‘Every Marital Act Ought to Be Open to New Life’: Toward a Clearer Understanding,” with Germain Grisez, Joseph M. Boyle, and John Finnis, Thomist, 52:3 (1988): 365–426; “‘Ogni atto coniugale deve essere aperto a uno nuova vita’: verso una comprensione più precisa,” Anthropotes: Rivista di Studi sulla Persona e la Famiglia, 4:1 (May 1988): 73–122.

89. The Teaching of “Humanae Vitae”: A Defense, with Germain Grisez, Joseph M. Boyle, John Finnis, and John C. Ford, S.J. (San Francisco: Ignatius, 1988).

90. “Personalist Ethics,” New Catholic Encyclopedia,, supplemental vol. 18.

91. “Catholic Moral Teaching on In Vitro Fertilization,” in Reproductive Technologies, Marriage, and the Church, ed. Donald McCarthy (Braintree, Mass.: Pope John XXIII Medical-Moral Center, 1988), 107–21.

92. “The Sanctity of Human Life, Marriage, and the Family in the Thought of Pope John Paul II,” Annales Theologici: Rivista di Teologia del Centro Accademico Romano della Santa Croce, 2:1 (1988): 83–98.

93. “Can Ethics Be Contradictory?: A Response to Gerard Hughes, S.J.” in Catholic Perpectives in Medical Morals, ed. Edmund D. Pellegrino et al. (Utrecht: Kluwer Academic, 1989), 197–201.

94. “A Roman Catholic Response to J. L. Palmer’s ‘Christian Morality Adrift,’” in A Society in Peril, ed. Kevin Perotta and John C. Blattner (Ann Arbor, Mich.: Servant, 1989), 85–94.

95. “The Moral Methodology of Vatican Council II and the Teaching of Humanae Vitae and Persona Humana,” Anthropotes: Rivista di Studi sulla Persona e la Famiglia, 5:1 (1989): 29–46.

96. Moral Absolutes: Catholic Tradition, Current Trends, and the Truth, The Père Marquette Lecture in Theology, 1989 (Milwaukee: Marquette University Press, 1989).

97. “Humanae Vitae, Natural Law, and Catholic Moral Thought,” in Humanae Vitae: 20 Anni Dopo: Atti del Secondo Congresso Internazionale di Teologia Morale (Milan: Edizioni Ares, 1989), 43–71.

98. “Catholic Teaching on the Laboratory Generation of Human Life,” in The Gift of Life: The Proceedings of a National Conference on the Vatican Instruction on Reproductive Ethics and Technology, ed. Thomas Hilgers, M.D. and Marilyn Wallace, R.S.M. (Omaha: Pope Paul VI Institute, 1990), 77–92.

99. “Ethical Issues in Responsible Parenthood and Family Planning,” To the Unborn with Love: Essays in Honour of Daniel Ch. Overduin, compiled by Jan R. Schmidt (Adelaide, Australia: Lutheran Publishing House, 1990), 159–67.

100. “Criteria for Withholding or Withdrawing Treatment,” Linacre Quarterly, 57:3 (Aug. 1990): 81–90.

101. “People’s Needs, Moral Truth, and Priests,” in The Catholic Priest as Moral Teacher and Guide, ed. Thomas Herron (San Francisco: Ignatius, 1990), 71–90.

102. An Introduction to Moral Theology (Huntington, Ind.: Our Sunday Visitor, 1991).

103. “Church Magisterium and Public Dissent,” in Teaching the Catholic Faith: Central Questions for the ’90s: Proceedings of the 13th Convention of the Fellowship of Catholic Scholars (New York: St. John’s University, 1991), 137–54.

104. “Church Institutions: The International Theological Commission,” in Teaching the Catholic Faith: Central Questions for the ’90s: Proceedings of the 13th Convention of the Fellowship of Catholic Scholars (New York: St. John’s University, 1991), 161–72.

105. “Christian Faith and Its ‘Fulfillment’ of the Natural Moral Law,” Anthropotes: Rivista di Studi sulla Persona e la Famiglia, 7:2 (Dec. 1991): 155–69.

106. “Catholic Teaching on the Laboratory Generation of Human Life,” in Trust the Truth: A Symposium on the Twentieth Anniversary of Humanae Vitae, ed. Russell E. Smith (Braintree, Mass.: Pope John XXIII Medical Moral Center, 1991), 189–210.

107. “The Sanctity of Human Life,” in In Search of a National Morality: A Manifesto for Evangelicals and Catholics, ed. William B. Ball (Grand Rapids, Mich: Baker House, 1992), 103–11.

108. “Abortion, Moral Absolutes, and Dissent from Magisterial Teaching,” in Abortion: A New Generation of Catholic Responses, ed. Stephen J. Heaney (Braintree, Mass.: Pope John XXIII Medical Moral Center, 1992), 277–98.

109. “Marriage and the Complementarity of Male and Female,” Anthropotes: Rivista di Studi sulla Persona e la Famiglia, 8:1 (June 1992): 41–60.

110. “The Teaching of Theologians from St. Thomas Aquinas until Vatican Council II on the Existence of Moral Absolutes,” Faith and Reason, 18:2 (Summer, 1992): 139–80.

111. “Persons, Sex, and Families,” Providence: Studies in Western Civilization, 1:1 (1992): 1–25.

112. “The Moral Status of the Unborn,” Linacre Quarterly, 59:4 (Nov. 1992): 76–83.

113. “Il dissenso: la sua natura e la sua inconciliabilitá con la missione del teologo nella Chiesa,” in “Donum Veritatis”: Istruzione e commenti, No. 14 in Congregazione per la Dottrina della Fede, Collana, Documenti e Studi (Vatican City: Libreria Editrice Vaticana, 1993), 139–44.

114. “Libertad, Normas Morales y Virtudes,” Montalegre: Servicio de Documentacion, 10:3 (Apr. 1993): 1–18.

115. “Critical Review of Janet Smith, Humanae Vitae: A Generation Later,” Anthropotes: Rivista di Studi sulla persona e famiglia, 9:1 (June 1993): 125–34.

116. Translation of Ramón García de Haro’s Marriage and Family in the Documents of the Magisterium: A Course in the Theology of Marriage (San Francisco: Ignatius, 1993).

117. “Is There a Right to Die?” Linacre Quarterly, 60:4 (1993): 35–44.

118. “From Dissent to Full Acceptance: Realizing the Full Riches of Humanae Vitae,” Homiletic and Pastoral Review, 94:2 (Nov. 1993): 17–24.

119. “The Theology of Marriage,” The Thomas More Centre Bulletin, 5:3 (Oct. 1993): 2–6.

120. “Calming the Dissent: Understanding the Profound Message of Humanae Vitae,” Catholic Medical Quarterly, 44:2 (Nov. 1993): 5–13.

121. “Contraception,” Loyola of Los Angeles International and Comparative Law Journal, 16:1 (1993): 75–79.

122. “Living a Christian Life by Germain Grisez,” Anthropotes: Rivista di Studi sulla persona e la famiglia, 9:2 (1993): 245–49.

123. “The Management of Ectopic Pregnancies: A Moral Analysis,” in The Fetal Tissue Issue: Medical and Ethical Aspects, ed. Peter Cataldo and Albert S. Moraczewski, O.P. (Braintree, Mass.: Pope John XXIII Center, 1994), 121–48.

124. “Santità e vita ordinaria,” in Santità e Mondo: Atti del Convegno teologico di studio sugli insegnamenti del beato Josemaría Escrivá, ed. Manuel Belda et al. (Vatican City: Libreria Editrice Vaticana, 1994), 43–70; ”Holiness and Ordinary Life in the Teaching of Blessed Josemaría Escrivá,” in Holiness and the World: Studies in the Teachings of Blessed Josemaría Escrivá, ed. M. Belda (Princeton, N.J.: Scepter, 1997), 53–88.

125. “Work, Theology of,” in The New Dictionary of Catholic Social Thought, ed. Judith Dwyer (Collegeville, Minn.: Liturgical, 1994), 991–1002.

126. “Human Personhood, Love, and Life,” Catholic International: The Documentary Window on the World, 5:5 (May, 1994): 243–48.

127. “Los Actos Intrinsicamente Malos y la Ensenanza de la Enciclica Veritatis Splendor,” Scripta Theologica, 26:1 (1994).

128. “Veritatis Splendor: An Overview of the Encyclical,” Communio, 21 (Summer 1994): 1–23.

129. “Theologians and Theologies in the Encyclical Veritatis Splendor,” Anthropotes: Rivista di Studi su Persona e la Famiglia, 10:1 (1994): 39–59.

130. “Indissolubility, Divorce and Holy Communion: An Open Letter to Archbishop Saier, Bishop Lehmann, and Bishop Kasper,” with Germain Grisez and John Finnis, New Blackfriars, 75 (June 1994): 321–30.

131. “Moral Theologians and Veritatis Splendor,” Homiletic and Pastoral Review, 95:3 (Dec. 1994): 7–16.

132. “The Family as a Saved and Saving Community: A Specific and Original Ecclesial Role,” with Patricia A. May, in The Christian Family in the World Today: Proceedings of the 16th Convention of the Fellowship of Catholic Scholars (Steubenville, Ohio: Franciscan University, 1994), 179–201.

133. An Introduction to Moral Theology, rev. ed. (Huntington, Ind.: Our Sunday Visitor, 1994).

134. Marriage: The Rock on Which the Family Is Built San Francisco: Ignatius, 1995).

135. “The International Theological Commission,” New Catholic Encyclopedia,, vol. 19, Supplement.

136. “The Splendor of Accuracy: How Accurate,” Thomist, 59:3 (July, 1995): 465–83.

137. “Pope John Paul II’s Encyclical Evangelium Vitae (The Gospel of Life),” The Catholic Faith, 1:1 (Sept.–Oct. 1995): 17–24.

138. “Unjust Laws and Catholic Citizens: Opposition, Cooperation, and Tolerance,” Homiletic and Pastoral Review, 96:2 (Nov. 1995): 7–14; “Legge ingiuste e cittadini cattolici: opposizione, cooperazione e tolleranza,” in I Cattolici e La Società Pluralistica: Il caso delle ‘leggi imperfette’: Atti del Il Colloquio sui cattolici nella societá pluralistic, ed. Joseph Joblin and Real Tremblay (Bologna: Edizioni Studio Domenicano, 1996), 247–60.

139. “Anthropological Advances in ‘Humanae Vitae’,” in Humanae Vitae: Prophetic Service for Humanity, ed. Alfonso Cardinal Lopez Trujillo and Elio Sgreccia (Rome: Edizione Ave, 1995), 179–94 (Ital.); 371–86 (Eng.).

140. “The Sacredness of Life: An Overview of the Beginning,” Linacre Quarterly, 63:1 (Feb. 1996): 87–96.

141. “The Christian Moral Life,” Laywitness, 17:1 (Jan.–Feb. 1996): 4–5, 24–25.

142. Catholic Sexual Ethics: A Summary, Explanation, and Defense, rev. ed., with Ronald Lawler, O.F.M.Cap., and Joseph Boyle (Huntington, Ind.: Our Sunday Visitor), 1996.

143. “Evangelization: Apostolate and the Personal Vocation of Laymen and Laywomen,” in The Church’s Mission of Evangelization: Essays in Honor of The Most Reverend Agostino Cacciavillan, Apostolic Pro-Nuncio to the United States of America on the Occasion of His Seventieth Birthday, ed. William E. May (Steubenville, Ohio: Franciscan University of Steubenville, 1996), 265–86.

144. “Veritatis Splendor and Natural Law: From First Principles to Moral Absolutes,” Rivista Teologica di Lugano, 1:2 (1996): 193–216.

145. “The Call to Holiness and Health Care as Service,” Linacre Quarterly, 64:2 (May 1997): 66–73.

146. “Apostolate,” in Our Sunday Visitor’s Encyclopedia of Catholic Doctrine, ed. Russell Shaw (Huntington, Ind.: Our Sunday Visitor, 1997), 20–25.

147. “The Link Between the Natural Law and the Question of the Good,” Anthropotes: Rivista di Studi sulla Persona e la Famiglia, 13:1 (1997): 225–31.

148. “Caring for Persons in the ‘Persistent Vegetative State,’” Anthropotes: Rivista di Studi sulla Persona e la Famiglia, 13:2 (1997): 317–32.

149. “Irreconcilable Concepts of the Human Person and Human Sexuality,” The Catholic Faith, 3:1 (Jan. –Feb. 1997): 38–43.

150. “A Profoundly Different Understanding,” The Catholic Faith, 3:2 (Mar.–Apr. 1997): 25–29.

151. “Donum Vitae: Catholic Teaching concerning Homologous In Vitro Fertilization,” in Infertility: A Crossroad of Faith, Medicine, and Technology, ed. Kevin Wm. Wildes, S.J., Philosophy and Medicine, 53 (Dordrecht: Kluwer Academic, 1997), 73–92.

152. “Moral Criteria for the Family of Today,” in The Family Revolution: Rebuilding Traditional Family Life in the Third Millenium, ed. Mary Gottschalk (Princeton, N.J.: Scepter, 1997), 89–103.

153. “Recent Moral Theology: Servais Pinckaers and Benedict Ashley,” Thomist, 62:1 (1998): 117–31.

154. “Germain Grisez on Moral Principles and Moral Norms: Natural and Christian,” in Natural Law and Moral Inquiry: Ethics, Metaphysics, and Politics in the Work of Germain Grisez, ed. Robert P. George (Washington, D.C.: Georgetown University, 1998), 3–35.

155. “Love and Sex: The Redemption of Sexuality,” Liberty, Life and Family: An Interdisciplinary Journal, 3:2 (1998): 227–42.

156. Catholic Sexual Ethics, with Ronald Lawler and Joseph Boyle, rev. ed. (Huntington, Ind.: Our Sunday Visitor, 1998).

157. “La ‘communio personarum’ e l’atto coniugale,” in Morale Coniugale e Sacramento della Penitenza: Riflessioni sul ‘Vademecum per i confessori’, ed. Alfonso Cardinal Lopez Trujillo and Francisco Gil Hellin (Vatican City: Libreria Editrice Vaticana, 1998), 135–50.

158. “Methotrexate and Ectopic Pregnancies,” Ethics and Medics, 23:3 (Mar. 1998): 1–2.

159. “Catholic Health Care and Contraception,” Ethics and Medics, 23:5 (May 1998): 1–2.

160. “Cloning Humans vs. Begetting Children,” NaProEthics Forum, 3:6 (Nov. 1998): 2–3

161. “Bioethics and Human Life,” in Natural Law and Contemporary Public Policy, ed. David Forte (Washington, D.C.: Georgetown University, 1998), 41–54.

162. “Tube Feeding and the ‘Vegetative State’: A Critique of a Certain Argument,” Ethics and Medics, 23:11 (Dec. 1998): 1–2.

163. “Pope John Paul II, Moral Theology, and Moral Theologians,” in Veritatis Splendor and the Renewal of Moral Theology, ed. Augustine DiNoia, O.P., and Romanus Cessario, O.P. (Chicago: Midwest Theological Forum, 1999), 211–40.

164. “Tube Feeding and the ‘Vegetative State’ The Case for Doing So,” Ethics and Medics, 24:1 (Jan. 1999): 3–4.

165. “Partial-Birth Abortion,” L’Osservatore Romano, Eng. ed. (1 Sept. 1999): 4–5.

166. “Let the Little Children Come to Me”: Contraception & Catholicism (New Hope, Ky: New Hope Life Center, 1999).

167. “The Communio Personarum and the Marital Act,” Liberty, Life and Family, 4.1 (1999): 89–106 (Eng. trans. of 157).

168. “Sorting Out ‘Rights’ Language,” NaProEthics Forum, 5:1 (January 2000): 2–3.

169. “Teaching Authority in the Church, Morality, and Dissent,” Catholic Dossier: Issues in the Round, 6:3 (May–June 2000): 9–12.

170. “Proclaiming the Church’s Teaching on Marriage in the Age of Birth Control and Dissent,” in Keeping Faith: Msgr. George A. Kelly’s Battle for the Church: A Colloquy, ed. Patrick G. D. Riley (Front Royal, Va.: Christendom, 2000), 63–96.

171. Catholic Bioethics and the Gift of Human Life (Huntington, Ind.: Our Sunday Visitor, 2000).

172. “The Father’s Indispensable Role,” The NaProEthics Forum, 6:1 (Jan. 2001): 2–3.

173. “Marriage: A Common Endeavour,” Faith, 33:1 (Jan.–Feb. 2001): 12–18.

174. “The Christian Moral Life and Evangelization: Contemporary Culture, Conscience, and the Magisterium, ” in With Mind and Heart Renewed: Essays in Honor of Rev. John F. Harvey, O.S.F.S., ed. Thomas Dailey, O.S.F.S. (Lanham, Md.: University Press of America, 2001), 59–77.

175. “Contraception and the ‘Culture of Death,’” in Marriage, the Common Good, and Public Policy: Proceedings of the 22nd Convention of the Fellowship of Catholic Scholars, ed. Kenneth Whitehead (South Bend, Ind.: St. Augustine’s, 2001), 171–203.

176. “The Vocation of a Catholic Teacher/Scholar,” Fellowship of Catholic Scholars Quarterly, 24:2 (Spring 2001): 8–16.

177. “‘Jodie’ and ‘Mary’: Separating the Maltese Twins,” The National Catholic Bioethics Quarterly, 1:3 (Autumn 2001): 407–16.

178. “Contraception, Gateway to the ‘Culture of Death,’” Faith, 33:4 (Jul.–Aug. 2001): 7–15.

179. Pamphlet: Catholic Sexual Ethics (New Haven, Conn.: Knights of Columbus Veritas Series, 2001).

180. Translation of Livio Melina’s Sharing in the Virtues of Christ (Washington, D.C.: The Catholic University of America, 2001).

181. The Battle for the Catholic Mind: Catholic Faith and Catholic Intellect in the Work of the Fellowship of Catholic Scholars 1978–1995, ed. Kenneth Whitehead and William E. May (South Bend, Ind.: St. Augustine’s, 2001).

182. “The Mission of Fatherhood,” Josephinum Journal of Theology, n.s., 9:1 (Winter–Spring 2002): 42–55.

183. “Dio, la vita morale e la coscienza,” Rivista Teologica di Lugano, 7:1 (2002): 85–97

184. “The Difference Between a ‘Right’ and a ‘Liberty’ and the Significance of This Difference in Debates over Public Policy on Abortion and Euthanasia,” Catholic Social Science Review, 7 (2002): 115–27.

185. “The Body, Sex, and Advertising,” NaProEthics Forum, 7:6 (Nov. 2002): 2–3.

186. “Nuevas Tecnologías Reproductivas y Enseñanza Catolica,” in Vivir y Morir con Dignidad: Temas fundamentales de Bioetica en una sociedad plural, ed. Ana Marta González, Elena Postigo Solana, Susana Aulestiarte Jiménez (Pamplona, Spain: EUNSA, 2002), 47–78.

187. “Evangelium Vitae 73 and the Problem of the Lesser Evil,” National Catholic Bioethics Quarterly, 2:4 (Autumn 2002): 577–79.

188. “The Morality of ‘Rescuing’ Frozen Embryos,” in What Is Man, O Lord? The Human Person in a Biotech Age: Proceedings of the 18th Bishops’ Workshop, ed. Edward J. Furton (Boston: National Catholic Bioethics Center, 2002), 201–16.

189. “Divine Filiation and Our Mission to Continue Christ’s Redemptive Work in the World,” in Lavoro e Vita Quotidiana: La Grandezza della Vita Quotidiana, ed. Giorgio Faro (Rome: Edizioni Università della Santa Croce, 2003), 59–70.

190. “Begetting vs. Making Babies,” in Human Dignity and Reproductive Technology, ed. Nicholas Lund-Molfese and Michael L. Kelly (Lanham, Md.: University Press of America, 2003), 81–94.

191. “Philosophical Anthropology and Evangelium Vitae,” Acta Philosophica, 12:2 (2003): 311–22.

192. “Scelta libera (‘free choice’),” in Lexicon: Termini ambigui e discussi su famiglia vita e questioni etiche, a cura del Pontificio Consiglio per la Famiglia (Bologna: Edizioni Dehoniane, 2003), 775–86.

193. An Introduction to Moral Theology, 2nd ed. (Huntington, Ind.: Our Sunday Visitor, 2003).

194. “Tube Feeding and Ms. ‘B’,” National Catholic Bioethics Center Quarterly, 3:1 (Spring 2003): 12–15.

195. “The Church’s Moral Teaching, Holiness, and Personal Vocation,” Faith and Reason, 28:2 (2003): 193–206.

196. “Human Dignity and Biomedical Research: The Respective Positions of the Subject of Research and the Researcher,” in Ethics of Biomedical Research in a Christian Vision: Proceedings of the 9th Assembly of the Pontifical Academy for Life, ed. Juan de Dios Vial Correa and Elio Sgreccia (Vatican City: Libreria Editrice Vaticana, 2004), 172–90.

197. “Bioethics and Theology: How Are They Related?” in Quale Personalismo? ed. Elio Sgreccia (Rome: Universitá cattolica di sacro cuore, 2004).

198. “Contemporary Perspectives on Thomistic Natural Law,” in St. Thomas and the Natural Law Tradition, ed. John Goyette, Mark Latkovic, and Richard Myers (Washington, D.C.: The Catholic University of America, 2004), 138–84.

199. “On the Impossibility of Same-Sex Marriage: A Review of Catholic Teaching,” National Catholic Bioethics Quarterly, 4:2 (Summer 2004): 303–16.

200. “The New Evangelization, Christian Moral Life in Light of Veritatis Splendor, and the Family,” Nova et Vetera, 2:2 (2004): 393–402.

201. “Free Choice, Baptism, and the Christian Moral Life,” in Camminare nella luce: Prospettive della Teologia Morale a 10 Anni da Veritatis Splendor, ed. Livio Melina (Rome: Pontificia Universitá Lateranense, 2004), 455–59.

202. “Same-Sex Marriage: Impossible!” Faith, 36:5 (Sept. 2004).

203. “Magisterial Teachings Concerning ‘Non-Traditional’ Households,” in The Catholic Citizen: Debating the Issues of Justice, Proceedings of the 26th Annual Conference of the Fellowship of Catholic Scholars, ed. Kenneth D. Whitehead (South Bend, Ind.: St.. Augustine’s, 2004): 46–52.

204. “Veritatis Splendor and Bioethics,” in Pope John Paul II and Bioethics, ed. Christopher Tollefsen, Philosophy and Medicine: Catholic Studies in Bioethics, 5 (Dordrecht: Kluwer Academic, 2004).

205. “On ‘Rescuing’ Frozen Embryos: Why the Decision to Do So Is Moral,” National Catholic Bioethics Quarterly, 5:1 (Spring 2005): 51–58

206. “Caring for Persons in the Persistent Vegetative State and John Paul II’s March 20, 2004 Address,” Medicina e Morale, 55 (May–June 2005): 535–55.

207. “John Paul II’s Moral Theology on Trial: A Reply to Charles E. Curran,” with E. Christian Brugger, Thomist, 69:2 (Apr. 2005): 279–312.

208. “‘Male and Female’ He Created Them: Catechesis on Human Sexuality and Sexual Ethics,” in The Great Life: Essays on Doctrine and Holiness in Honor of Father Ronald Lawler, O.F.M. Cap., ed. Michael Aquilina and Kenneth Ogorek (Steubenville, Ohio: Emmaus Road, 2005): 127–50.

209. “Anthropology and Morality: Bodily Life as a Good Intrinsic to Persons and the Absolute Inviolability of Innocent Human Life,” in The Splendour of Life: Gospel, Science, and Ethics - Perspectives for Bioethics Ten Years After Evangelium Vitae; Lo Splendore della Vita: Vangelo, Scienza, ed Etica, ed. Livio Melina and José Noriega (Vatican City: Pontificia Universitá Lateranensis, 2006), 457–76.

210. “Curran’s Attack on John Paul II Rebutted,” Homiletic and Pastoral Review, 106:6 (Mar. 2006): 8–16.

211. “L’amore fra uomo e donna: archetipo di amore par excellenza.” La Via dell’Amore: Riflessioni sull’enciclica “Deus caritas est” di Benedetto XVI, ed. Livio Melina and Carl Anderson (Rome: Pontificio Istituto Giovanni Paolo II per Studi su Matimonio e Famiglia, 2006), 47–58; Eng. trans. in The Way of Love (San Francisco: Ignatius Press).

212. “The Misinterpretation of John Paul’s Teaching in Evangelium Vitae n. 73,” National Catholic Bioethics Quarterly, 6:4 (Winter 2006): 715–18.

213. “The Object of the Acting Woman in Embryo Rescue,” in Human Embryo Adoption: Biotechnology, Marriage, and the Right to Life, ed. Thomas V. Berg, L.C., and Edward J. Furton (Philadelphia and Thornton, Conn.: National Catholic Bioethics Center and Westchester Institute for Ethics and the Human Person, 2006), 135–64.

214. “The Significance of Michael Waldstein’s Introduction to and Translation of John Paul II’s ‘Theology of the Body,’” in Indian Journal of Family Studies, 4:3 (Dec. 2006): 7–25.

215. “Proxy Consent for Nontherapeutic Experimentation,” National Catholic Bioethics Quarterly, 7:2 (Summer 2007): 239–48/

216. “Caring for Persons in the Persistent Vegetative State and John Paul II’s March 20, 2004 Address,” revision of no. 207, in Care for Persons in the “Vegetative” State, Philosophy and Medicine: Catholic Studies in Bioethics, 7, ed. Christopher Tollefsen (Dordrecht: Kluwer Academic, 2007), 60–83.

217. Review of The Case of Terri Schiavo: Ethics at the End of Life, ed. Arthur J. Caplan, James J. McCartney, and Dominic A. Sisti, and of Fighting for Dear Life: The Untold Story of Terri Schiavo and What It Means for All of Us, by David Gibbs with Bob DeMoss, National Catholic Bioethics Quarterly, 7:1 (Spring 2007): 197–202.

218. “The ‘Good of the Spouses’ and Marriage as a Vocation to Holiness,” in The Church, Marriage, & The Family: Proceedings of the 27th Annual Convention of the Fellowship of Catholic Scholars, ed. Kenneth Whitehead (South Bend, Ind.: St. Augustine’s, 2007), 75–94.

219. Review of Benedict Ashley, O.P., Jean DeBlois, C.S.J., and Kevin O’Rourke, O.P., Health Care Ethics, 5th ed., National Catholic Bioethics Quarterly, 7:2 (Summer 2007): 409–17.

220. “The Theological Significance of the Consummation of Marriage, Contraception, Using Condoms to Prevent HIV, and Same-Sex Unions,” Josephinum Journal of Theology, 14:2 (Summer/Fall, 2007): 207–17; with changes: Fellowship of Catholic Scholars Quarterly, 30:4 (Winter 2007): 9–14.

221. “Humanae Vitae at Forty,” Catholic World Report, 18 (July 2008).

222. Catholic Bioethics and the Gift of Human Life, 2nd ed. (Huntington, Ind.: Our Sunday Visitor, 2008).

223. “Pope John Paul II and Bioethics: Bodily Life as Integral to the Human Person,” Studia Bioetica; Rivista della Facolta di Bioetica, Ateneo Pontificio Regina Apostolorum, 1 (2008): 1, 18–31.

224. Review of Margaret A. Farley, “Just Love: A Framework for Christian Sexual Ethics” National Catholic Bioethics Quarterly, 8:4 (Winter 2008): 703–708.

225. “Reflections on Moral Theology Prompted by Romanus Cessario’s Book An Introduction to Moral Theology,Josephinum Journal of Theology, 15:2 (Summer–Fall 2008).

226. “Free Choice, Human Dignity, and the Unity of the Moral and Spiritual Life,” Incarnate Word, 2 (June 2008): 41–62.

227. Marriage: The Rock on Which the Family Is Built, rev. ed. (San Francisco: Ignatius, 2009).

228. “The Cultural and Ecclesial Situation 1964–1967: Paving the Way for Dissent from Humanae Vitae,” in Fellowship of Catholic Scholars Quarterly, 32 (Fall 2009): 10–19.

229. Review Essay: “Men and Women: Diversity and Mutual Complemenarity,” Pontificium Concilium pro Laicis Study Seminar, 30–31 January 2004 (Vatican City: Libreria Editrice Vaticana, 2006); Linacre Quarterly, 76 (May 2009): 33–40.

230. “New Treatments That Involve the Manipulation of the Embryo or the Human Genetic Patrimony” and “Conclusion” (nn. 24–37), in Symposium on Dignitas Personae, ed. E. Christian Brugger, National Catholic Bioethics Quarterly, 9 (2009): 478–481.

231. “The United Nations and the Unborn Child,” review of Rita Joseph, Human Rights and the Unborn Child (Boston: Martinus Nijhoff, 2009), Voices: Women for Faith and Family, 24:4 (Advent–Christmas 2009): 29–32.

232. “Changing the Minds and Hearts of Those Embracing the Culture of Death: A Suggested Strategy,” Linacre Quarterly 77 (Feb. 2010): 9–16.

233. Theology of the Body in Context: Genesis and Growth (Boston: Pauline Books & Media, 2010).

234. “Martin Rhonheimer and Some Disputed Issues in Medical Ethics: Masturbation, Condoms, Craniotomies, and Tubal Pregnancies,” Linacre Quarterly, 77 (Aug. 2010): 329–52.

235. Catholic Sexual Ethics, with Ronald Lawler and Joseph Boyle, 3rd ed. (Huntington, Ind.: Our Sunday Visitor, 2011).

236. “John Paul II and Benedict XVI,” in The Decalogue through the Centuries, ed. Jeffrey P. Greenman and Timothy Larsen (Louisville, Ky.: Westminster John Knox, 2012), 211–27.

237. Catholic Bioethics and the Gift of Human Life, 3rd ed. (Huntington, Ind.: Our Sunday Visitor, 2013).