(3) Some may wish to, and may use sexuality in a way other than that written by God into human nature and the specifically human end of their acts.  This goes against the interpersonal language of love and seriously endangers, through an objective disorder, the true dialogue of life willed by the Creator and Redeemer of humankind.  The doctrine of the Catholic Church is well known by public opinion, and it is not necessary to repeat it here.[3][3]  It is the social dimension of the problem that requires greater reflection and makes it possible to point out, especially to those with public responsibilities, the inappropriateness of elevating these private situations to the category of public interest.  With the pretext of regulating one context of social and juridical cohabitation, attempts are made to justify the institutional recognition of de facto unions.  In this way, de facto unions would turn into an institution, and their rights and duties would be sanctioned by law to the detriment of the family based on marriage. The de facto unions would be put on a juridical level similar to marriage; moreover, this kind of cohabitation would be publicly qualified as a “good” by elevating it to a condition similar to, or equivalent to marriage, to the detriment of truth and justice.  In this way, a very strong contribution would be made toward the breakdown of the natural institution of marriage which is absolutely vital, basic and necessary for the whole social body.