The National Catholic Register portal reports on a growing movement within the conciliar sect that seeks to address the suffering of infertile couples by reframing their experience through the lens of “spiritual motherhood” and community support. The article, published on April 20, 2026, profiles Ann Koshute, co-founder of Springs in the Desert, a ministry dedicated to providing resources and community for Catholic couples struggling with infertility. While the article presents the ministry as a compassionate response to a painful reality, a thorough examination from the perspective of integral Catholic faith reveals a troubling pattern of doctrinal omission, theological ambiguity, and a subtle but profound shift away from the Church’s unchanging teaching on marriage, fruitfulness, and the nature of suffering.
The Primary End of Marriage: A Glaring Omission
The most striking deficiency in the cited article is its complete silence on the primary end of marriage. The Church has always taught, consistently and infallibly, that the procreation and education of children is the primary end of matrimony. This is not a mere theological opinion but a defined doctrine, articulated clearly by the Council of Trent and reaffirmed by every Pope until the conciliar rupture. To discuss infertility without mentioning this fundamental truth is to build a house without a foundation.
The article focuses almost exclusively on the emotional and psychological aspects of infertility, offering comfort and community. While these are not without value, they are secondary to the spiritual reality. By omitting the primary end of marriage, the article implicitly adopts a personalist view, where marriage is primarily about the mutual love and fulfillment of the spouses. This is a direct contradiction of the Church’s teaching, which holds that while the mutual help and love of the spouses is a secondary end, it is subordinate to the primary end of procreation. As Pope Pius XI taught in the encyclical Casti Connubii (1930), “The matrimonial contract, raised by Christ to the dignity of a sacrament, has for its primary end the procreation and education of children.”
The article’s silence on this point is not accidental; it is symptomatic of the conciliar sect’s systematic downplaying of the procreative end of marriage in favor of a sentimentalist, personalist theology that places the couple’s emotional well-being above the objective ends established by God.
“Spiritual Motherhood” as a Consolation Prize
Ann Koshute is quoted as saying, “By introducing the concept [of the feminine genius], the Pope invites every woman to see in herself the heart of a mother, whether through biology or adoption, or the many ways she is caring, nurturing, and particularly attentive to the physical, emotional and spiritual needs of others.” She further emphasizes that spiritual motherhood “is not second place or a consolation prize, but intrinsic to every woman’s identity.”
While the language of “spiritual motherhood” has a long history in Catholic spirituality, its deployment in this context is problematic. The Church has never taught that spiritual motherhood is a substitute for biological motherhood in the context of marriage. The sacrament of matrimony confers a specific grace for the fulfillment of the conjugal ends, including procreation. To present spiritual motherhood as an equivalent or even a superior form of fruitfulness is to undermine the sacramental reality of marriage and the specific vocation of spouses.
This approach also reflects the influence of Modernism, which seeks to reinterpret the Church’s teaching in light of contemporary psychological and sociological concepts. The “feminine genius” language, while rooted in the writings of John Paul II, has been co-opted by the conciliar sect to promote a vision of womanhood that is more aligned with secular feminism than with the Church’s traditional teaching. The emphasis on “caring, nurturing, and attentive to the needs of others” is a far cry from the Church’s teaching on the specific dignity and vocation of mothers, who are called to cooperate with God in the creation of new life.
The Problem of “Shame” and “Identity”
Koshute states that part of the mission of Springs in the Desert is “to change the infertility conversation so that it’s not something we feel shame about.” She also asserts that “infertility is a circumstance, not your identity, not a punishment or some kind of proof that you’re not a faithful Catholic.”
While it is true that infertility is not a punishment for personal sin in the case of every individual, the Church has always taught that suffering, including the suffering of infertility, is a consequence of original sin and a participation in the Cross of Christ. To remove all sense of shame or spiritual significance from infertility is to adopt a purely naturalistic, therapeutic approach that ignores the supernatural dimension of human suffering.
The Church teaches that suffering, when united to the sufferings of Christ, has redemptive value. The Cross is not merely a psychological burden to be managed but a path to holiness. By framing infertility solely as a “circumstance” and denying any spiritual significance, the article reflects the conciliar sect’s rejection of the theology of the Cross in favor of a feel-good spirituality that seeks to eliminate all discomfort and suffering.
The Absence of Moral Teaching on Reproductive Technologies
The article makes no mention of the Church’s absolute prohibition of in vitro fertilization, surrogacy, and other artificial reproductive technologies. This silence is deafening, given that many Catholic couples struggling with infertility are tempted to resort to these immoral practices. The Church has consistently taught that these technologies are gravely immoral because they separate the procreative act from the unitive act and often involve the destruction of human embryos.
By failing to address this critical moral issue, the article implicitly condones or at least ignores the widespread use of these technologies among Catholics. This is a grave disservice to the faithful, who have a right to know the Church’s teaching on these matters and to receive guidance in living according to God’s law.
The Conciliar Context: A Ministry Within the Neo-Church
It is essential to note that Springs in the Desert operates within the structures of the conciliar sect. The article mentions that Koshute and her co-founder were graduate students at the John Paul II Institute in Washington, D.C. This institute, while it may retain some elements of orthodox teaching, is part of the post-conciliar establishment and is subject to the errors and ambiguities of the conciliar revolution.
The conciliar sect has consistently promoted a vision of marriage and family that is at odds with the Church’s traditional teaching. From the false ecumenism that downplays the uniqueness of the Catholic Church to the religious indifferentism that treats all religions as equally valid paths to salvation, the conciliar sect has systematically undermined the faith. Ministries like Springs in the Desert, while they may provide some comfort to suffering individuals, ultimately operate within this compromised framework and are therefore unable to offer the fullness of the Church’s teaching.
The Need for True Spiritual Direction
Couples struggling with infertility need more than community support and emotional validation. They need true spiritual direction rooted in the unchanging teaching of the Church. They need to understand the primary end of marriage, the redemptive value of suffering, the immorality of artificial reproductive technologies, and the beauty of spiritual motherhood as a complement to, not a substitute for, biological motherhood.
They also need to be guided in the practice of prayer, sacrifice, and trust in Divine Providence. The saints who struggled with infertility, such as St. Elizabeth, St. Anna, and St. Zachary, are models of faith and perseverance. Their example shows that God’s grace is sufficient to sustain us in even the most difficult trials.
Conclusion: A Call to Return to Tradition
The cited article, while well-intentioned, reflects the theological and spiritual bankruptcy of the conciliar sect. By omitting the primary end of marriage, promoting a naturalistic view of suffering, and ignoring the Church’s moral teaching on reproductive technologies, it offers a superficial and ultimately inadequate response to the suffering of infertile couples.
The true solution lies in a return to the Church’s unchanging tradition, which alone can provide the fullness of truth and grace needed to navigate the trials of this life. Let us pray for all couples struggling with infertility, that they may find consolation not in the shallow comforts of the neo-church but in the deep wellsprings of Catholic tradition.
Source:
‘Springs in the Desert’: Growing Movement Breaks Silence on Infertility (ncregister.com)
Date: 20.04.2026