Showing posts with label abortion. Show all posts
Showing posts with label abortion. Show all posts

Friday, March 16, 2007

Oh, so that's what happened!

You regular readers of this page know that I am seriously pro-life. I am a "take-no-prisoners" fully pro-life pro-lifer (if that makes any sense). Usually I find nothing about the topic funny.

However, as Mother Angelica says, "we have to laugh," and the boys at Number 1 Happy St. had this on the anniversary of Roe v. Wade :

Today, dozens of rallies have been taking place all across the country to mark the 33rd anniversary of the Roe v. Wade decision. If you've been under a rock, that's the supreme court decision in which a woman (Roe) wanted to terminate her pregnancy. Her unborn baby (Wade) disagreed with that course of action but was ultimately overruled by the high court. And so with that decision, the 'right to choose' was finally a reality.

Unless you are a state. In which case, you no longer had the right to choose. The federal government will be doing all the choosing from now on.

And unless you are the father of the unborn baby. In which case, your choice was already used up when you decided to go with the condoms with the plain black and white wrapper because the other ones were too expensive.

And unless you are the unborn baby. In which case, you don't get to choose because mommy knows what's best for you. I mean she's already proven that she can make good decisions which is how she ended up in the back seat of that Prius anyway. It's not every day you have the opportunity to get nailed by someone who loves the movie Mona Lisa Smile as much as you do!

It's not ha-ha funny. It's sad funny. Because there are a lot of things in there that ring true.

Tuesday, February 27, 2007

Frances Kissling steps down

and is, of course, lauded by the NYT: (emphases mine)

Backing Abortion Rights While Keeping the Faith
By NEELA BANERJEE

WASHINGTON, Feb. 26 — Frances Kissling has been called the “philosopher of the pro-choice movement” by her friends and an “abortion queen” by her critics.

But the name Ms. Kissling wears most defiantly, to the consternation of many religious believers, is Roman Catholic. For 25 years, as president of Catholics for a Free Choice, she has angered the church hierarchy and conservative Catholics by criticizing fundamental teachings on sex.

“I’m so Catholic, I can’t get away from it,” said Ms. Kissling, who was once in a convent. “How I construct concepts of life, of justice, it all comes out of being Catholic.”

Though unknown to most lay Catholics, she has inspired and worked with politicians and activists, many Catholic, to speak out in favor of giving women access to abortions and to artificial contraception.

On Wednesday, Ms. Kissling, 63, will step down from her post, relinquishing her role as one of the most vocal of the so-called bad Catholics, those who manage to accommodate the opposing sentiments of love for the church and anger at much of its doctrine.

“The constant refrain in this office is, ‘Are we really Catholic?’ ” Ms. Kissling said here in a recent interview. “I know with every ounce of my being that you don’t have to agree with the positions of the church on issues of abortion and contraception to be Catholic.”

Many Catholics passionately disagree. The United States Conference of Catholic Bishops has issued statements challenging the right of Catholics for a Free Choice to call itself Catholic. Critics dismiss Ms. Kissling’s organization as a mouthpiece for bigger, secular abortion rights groups and a front for anti-Catholic bigotry.

“They could get special attention and get special digs at the church because of their name,” said Helen M. Alvaré, an associate professor of law at the Catholic University of America and a former planning director of the Secretariat for Pro-Life Activities at the Catholic Bishops conference. “They had no grass-roots base among Catholics. There was nothing very different about them from other pro-choice groups in the arguments they made.”

Catholics for a Free Choice says it gives voice to the large percentage of Roman Catholics who disagree with the church’s position on reproductive issues. Its $3 million budget is largely financed by well-known secular foundations, including the Ford Foundation.

Ms. Kissling agrees with her detractors that her organization has not affected church doctrine. Instead, it has focused on working with lay Catholics and others to build momentum for its causes.

With other groups, it successfully lobbied against the naming of John Klink, a former representative of the Holy See at the United Nations, to lead the State Department Bureau of Population, Refugees and Migration in 2001. Most recently, it worked with staff members for Representatives Rosa DeLauro, Democrat of Connecticut, and Tim Ryan, Democrat of Ohio, to draft legislation intended to decrease abortions, partly by increasing financing for family planning.

Sitting in her Washington office, Ms. Kissling was unequivocal in her distaste for the church hierarchy. “I think that in many ways, the church has become an unjust institution,” she said. On one wall of her office was a cherub, on another a Che Guevara calendar . In a corner stood a candle that looked like a bishop’s miter, yet to be lit.

Ms. Kissling continued: “It abuses nuns, anyone who thinks, homosexuals, women who have abortions. It sexually abuses children. It treats people badly, and something has to be done to change its abusive nature.”

Ms. Kissling was born Frances Romanski into a working-class Polish family in New York, the oldest of four children. When she was a child, her mother divorced and later married a man named Kissling, which in the eyes of the church made her an adulteress, Ms. Kissling said.

Despite her frustration with such beliefs, Ms. Kissling said, she was inspired by the nuns at her Catholic school. In the early 1960s, she joined a convent, at age 19.

Convent life demanded that she look deep inside herself, she said, and she discovered that she did not agree with the church’s teachings on divorce and birth control. She left after six months to attend the New School.

Avowedly heterosexual, she said she never had a desire to marry or have children. She became active in the women’s movement in the 1960s. Then in 1970, when abortion was legalized in New York, she was asked to direct an abortion clinic in Pelham. She had no experience, she said, but neither did anyone else, so she took the position.

In 1978, she joined the board of Catholics for a Free Choice, and in 1982, she took over as president.

Critics and supporters say Ms. Kissling has a more nuanced view of abortion than many in the abortion rights movement. She said her experience working at an abortion clinic and her upbringing in the church made her believe “there was a certain void in the pro-choice movement around the questions of morality and ethics.”

In late 2004, she published an article in her group’s magazine, Conscience, titled “How to Think About the Fetus.” She said that while the fetus might not be a person, it was part of the continuum of humanity. She wrote that the fetus “is not nothing,” and that women who consider abortion know that.

Ms. Kissling said that abortion rights leaders feared acknowledging the value of a fetus because they did not want to further stigmatize abortion. But, she contends, that reticence has cast the abortion rights movement as casual about the emotional realities of abortion.

“Women know that something is inside them, and they know that something will become a baby if they don’t act in some way,” she said. “I don’t think we could say anything to them about the value of fetal life that they haven’t thought of already.”

Many abortion rights leaders said the article was damaging, especially because it came out while politicians were considering bans on so-called partial-birth abortions. But others, including some in the anti-abortion camp, commended Ms. Kissling.

“With her approach, she has found the real-life stuff,” said Representative Ryan, a Catholic who opposes abortion. “Those of us in the debate get hooked on philosophy and theory and dogma, and what Frances brings is reality: that abortion is a difficult decision for a woman.”

Ms. Kissling said she had decided to step down because she believed that her efficacy might soon wane, that she was on the “verge of becoming boring or predictable.” Jon O’Brien, 41, executive vice president of Catholics for a Free Choice, is to take over as president.

Ms. Kissling hopes to write a book about the value of the fetus, or teach, or finish the house she is building on the coast of Uruguay, she said. She has no plans to leave the Catholic Church.

“There are days when I think I can’t be a Catholic and that I want to go join a community where I am welcomed, honored, where I can join a parish,” she said. “But in the end, I don’t want to be a Methodist. I’m a member of the greatest religion in the world.”


There is so much in this that is just disgusting, I don't even know if I can go into it.

She wants to be "welcomed and honored"? Well, I'm sure that's what all the saints wanted, too, to be "honored." Humility, much? Welcomed? Well, maybe if you were actually, I don't know, Catholic . That might help.

And we're the "greatest religion in the world" (well, duh :)), but yet we “It abuses nuns, anyone who thinks, homosexuals, women who have abortions. It sexually abuses children. It treats people badly, and something has to be done to change its abusive nature.”
--abuse nuns: Haven't heard this one yet. What, they can't be priests? Hence the reason they are nuns
--anyone who thinks: I'm sure that Saints Thomas, Augustine, Terese of Avila, St. John of the Cross, JPII, and multiple others would be interested to hear that.
--homosexuals: We abuse them because we tell them to be actively homosexual is sinful? So are we "abusing" the rest of us heterosexuals by telling us we can't have unfettered sex? Hun?
--Women who have had abortions: Yup, because, you know, they can't received forgiveness via the Confessional. There's not Project Rachel or anything like that. We just tie them to the pillar. Right.
--Sexually abuses children: Well, OK. The Church is made up of imperfect people. They do bad things. We are not perfect, it's not an excuse, but this is not a solely Catholic problem. Kissling acts as if pedophila was some sort of church doctrine. Let's get real.
--Treats people badly: Yup, that's why there's a billion of us. That's why so many people will voluntarily join the Church this Easter. Because we treat people badly.

Thursday, February 22, 2007

In fitting with the theme of the below posts...

I wonder, for the millionth time, why it is that the only choice so many people are willing to allow is that to abort a child. --Jay Nordlinger, "Impromptus", 8/29/02

Yup.

So let's work to change it!

I just did...
go to Feminists for Life and become a member. And check out their store. I love the "pro-woman, pro-life" bumper sticker. That might have to be coming to my house.

"We can do no great things, only small things with great love." --Mother Teresa

My patron saint, St. Therese of Lisieux, said essentially the same thing in her "Little Way." It's by touching one life at a time, living a life of witness and devotion to Jesus and His Church, that we can make a difference. And of course, the Rosary is a very powerful prayer, one that I don't think we use often enough. I'm as guilty of this as anyone else, although I have made a concerted effort to say a full set of mysteries daily. Some days I'm successful, other days, not. But I believe that no matter how "imperfectly" we may say it, Mary won't reject any prayers said in a devout spirit. She's our mom! How many mothers would take a child's fingerpainting that was done especially for her and criticize it? Not many! Instead it would go on the refrigerator in a place of pride. Let's pray to Mary that she exert her motherly influence on women who are considering abortion, to let them know there are so many of us out there who are willing to support, but spiritually and corporally, through this difficult time in their lives.

"Abortion is a moral good"

So says one of the fired Edwards bloggers (h/t Corner): (my comments in bold)

To see that abortion is moral, you just need to look at women as human beings with lives that have value. When a woman chooses abortion, she's not indulging some guilty pleasure, like sneaking in a round of adultery at lunch, to bring up a genuinely immoral action that should not be criminal. She is probably thinking about her family's well-being and yes, her own well-being. Taking your own well-being into consideration is called "selfish" by anti-choicers, but I think valuing yourself is a moral good, even if you are female. In fact, especially if you are female, since you live in a world where having self-esteem can be an act of moral courage that requires some defiance. If I got pregnant, I wouldn't even have to suffer much mental strain to realize that abortion would be the best choice for myself, my family, and my relationship. Abortion, not just the right to abortion but the actual procedure, is a moral good that helps women and families and should be honored as such. Women who get abortions should be recognized as people who can accurately weigh their choices and make the most moral one.


Wow. One doesn't even know where to begin. But first, I think you made the choice when you had sex. Abortion gives you self-esteem? You get some kind of twisted fulfilment in killing another human being? Instead of being responsible, abortion is the anthesis of responsibility. It says that you can have sex, sleep around and then just kill off the evidence, because you can't afford the consequences of your choices.

Learning that actions have consequences is one of the most basic life lessons. An abortion is the total repudiation of this thought, and the most horrific, because not only are you refusing to be an adult and take responsibility for what you have done, but you are causing deadly harm to a perfectly innocent individual. Abortion is "the most moral" decision? In whose book?

Abortion is a "moral good that helps women and families?" How does it help families-- it destroys families. It kills children,a rather integral part of that family experience. How is it a moral good for women? Why are there so many women who are haunted by their abortions and wish they could go back, so they could save their children? How many more testimonies do we need to hear about the psychological harm that can come from this procedure? I suppose one must be incredibly morally corrupt to think that the destruction of an innocent life is a "moral good." As Mother Teresa said, "It is a crime that a child must die so you may live as you wish."

And this touches upon even broader topics, such as the Left's opposition to war. How can they be against war, which can be fought justly, if the safest place in the world--a mother's womb--instead becomes one o the most dangerous? Where millions of babies' lives are taken every year? Abortions are unspeakably violent acts towards these children. Yet the Left is against wars that free people from oppression and allow them to finally have a chance to live their own lives and not have to worry about being taken away in the middle of the night and put through paper shredders, then buried in mass graves. The Left is against the death penalty, which could be argued as just (even though I take the Church's stance-that its use is only permittable in very, very rare occasions, as society does have a right to protect itself), but supports the killing of babies . Little, soft, tiny, cuddly babies whose only crime was being "inconveniently conceived." How is this a logical discourse?

Much prayer is needed to overcome this tragedy. As Lent comes upon us, I think part of my Lenten dedication will focus on the unborn, especially since, with advanced technology, parents can--and are--aborting children with genetic diseases at an alarming rate.Who knows if I would even be here if I was concieved later, and to different parents. It's a scary, and sobering, thought. God must weep when He thinks about it.

Saturday, January 20, 2007

Healing the trauma

Here is a good article about speaking out in the post-abortion ministry. Also links to helpful organizations.

"Abortion or a son"

From Catholic Exchange, this is a poignant article about one family's decision to be "pro-life." Very appropriate as Monday is the anniversary of Roe v. Wade .

As a side note, the Diocese of Columbus will hold a special Mass in remembrance of that decision on Monday at 10 a.m. at St. Joseph's Cathedral, with Bishop Campbell presiding. There will also be a "Youth for Life" rally (though all ages are welcome) at the Statehouse, corner of Broad and High, at noon.

Tuesday, November 28, 2006

From First Things : "I am not a saint"

Wesley J. Smith writes:

Like Fr. Neuhaus, I too was taken with the article “I’m Not a Saint, Just a Parent” by Simon Barnes in the Times of London. It recalled to my mind a speech I gave several years ago to a medical school in which I urged the students to always look at their patients through the lens of universal moral equality.

After the speech, an earnest young man approached me. “I am a genetic counselor,” he said. “What am I supposed to do when I meet with a woman carrying a baby with Down syndrome? I mean, I have to counsel her.” I suggested that perhaps he could bring in parents who have actually lived the experience of parenting a child with Down to keep the “counseling” from becoming a one-way street.

Barnes’ loving tribute to parenting a Down child is precisely the kind of input that I had hoped the earnest young genetic counselor could provide to his clients. Five-year-old Eddie has Down syndrome, and Barnes reports that he “is not to be pitied” for having to father a disabled child “but to be envied.”

Here are three key paragraphs from Barnes piece:

By the way, I hope you are not too squeamish. This piece is not going to pull any punches. If you find the idea of love uncomfortable or sentimental or best-not-talked-about or existing only in the midst of a passionate love affair, then you will find problems with what I am writing. I am writing of love not as a matter of grand passions, or as high-falutin’ idealism, or as religion. I am writing about love as the stuff that makes the processes of human life happen: the love that moves the sun and other stars, which is also the love that makes the toast and other snacks. Love is the most humdrum thing in life, the only thing that matters, the thing that is forever beyond the reach of human imagination. . . .

What is it like to have Down’s [sic] syndrome? How terrible is it? Is it terrible at all? It depends, I suppose, on how well loved you are. Like most other conditions of life. Would I want Eddie changed? It’s a silly question but it gets to the heart of the matter. Of course you’d want certain physical things changed: the narrow tubes that lead to breathing problems, for example. But that’s not the same as “changed,” is it? If you are a parent, would you like the essential nature of your child changed? If you were told that pressing a button would turn him into an infant Mozart or Einstein or van Gogh, would you press it? Or would you refuse because you love the person who is there and real, not some hypothetical other?

I can’t say I’m glad that Eddie has Down’s syndrome, or that I would wish him to suffer in order to charm me and fill me with giggles. But no, I don’t want his essential nature changed. Good God, what a thought. It would be as much a denial of myself as a denial of my son. What’s the good of him, then? Buggered if I know. The never-disputed terribleness of Down’s syndrome is used as one of the great justifications for abortion: abortion has to exist so that we don’t people the world with monsters. I am not here to talk about abortion—but I am here to tell you that Down’s syndrome is not an insupportable horror for either the sufferer or the parents. I’ll go further: human beings are not better off without Down’s syndrome.

By contrast, let us now consider Peter Singer’s harshly sterile views about the options parents should have if faced with a Down baby. One acceptable answer, Singer asserts in Rethinking Life and Death, is establishing the right of parents to have their unwanted Down child killed if they would prefer not to raise a disabled child:

To have a child with Down syndrome is to have a different experience from having a normal child. It can still be a warm and loving experience, but we must have lowered expectations of our child’s abilities. We cannot expect a child with Down syndrome to play the guitar, to develop an appreciation of science fiction, to learn a foreign language, to chat with us about the latest Woody Allen movie, or to be a respectable athlete, basketballer or tennis player. Even when an adult, a person with Down syndrome may not be able to live independently. . . . For some parents, none of this matters. They find bringing up a child with Down syndrome a rewarding experience in a thousand different ways. But for other parents, it is devastating.

Both for the sake of “our children,” then, and our own sake, we may not want a child to start on life’s uncertain voyage if the prospects are clouded. When this can be known at a very early stage of the voyage we may still have a chance to make a fresh start. This means detaching ourselves from the infant who has been born, cutting ourselves free before the ties that have already begun to bind us to our child have become irresistible. Instead of going forward and putting all our efforts into making the best of the situation, we can still say no, and start again from the beginning.

What a stark difference between the attitudes of these two men toward the weakest and most vulnerable among us, a difference that can be described literally as the distinction between loving and killing. And indeed, for those familiar with Singer’s writing, it is striking how often he writes of satisfying personal desires and how rarely he writes of sacrifice and love. Which, when you think about it, provides vivid clarity about the stakes we face in the ongoing contest for societal dominance between the sanctity/equality of life ethic and Singer’s proposed “quality of life” ethic: The former opens the door to the potential for unconditional love, while the latter presumes the power to coolly dismiss some of us from life based on defective workmanship. The choice we make about these contrasting paths will determine whether we remain a moral society committed to the pursuit of universal human rights.

Wesley J. Smith is a senior fellow at the Discovery Institute and a special consultant to the Center for Bioethics and Culture. He is currently researching a book on the animal-liberation movement.

Thursday, November 16, 2006

MOre than "natish, brutish and short"

All of this talk about preemie babies and "deformed" (or whatever PC term you'd like to use) kids, and their status, has given way to some deep thinking on my part.

Given my own circumstances, it is hard for me not to be moved to anger/frustration/resentment when I read these articles. So many of them are just poring with condescension and "we know better than you" attitudes. The phrase "Nazi-like" or "Hitler-like" (or their derivitatives) are so often overused today, but in these cases, they ring true. This is precisely what occured during WWII. It is precisely what people said would never occur again, that we have to respect human life and not devalue it to such a base and worthless thing. And yet we do, step by step. And we do it by sugar-coating it in terms like "the dignity of life," "dying with dignity", or that we're "saving" or "preventing" these children from suffering tremendous pain, or from being disabled. We read nice stories in Oprah's magazine about how old, dying women in Oregon get their deadly drugs perscriped by a doctor, filled at the pharmacy, and then just wait for the 'opportune' day to die, because they just can't live like this anymore. In Holland they commit infanticide regularly. Euthanasia on demand is a fact of life. Britain seems to be heading that way now. And in Oregon you can do it. Dr. Kevorkian did it for years before he was sent to jail. What used to be relegated to the Hemlock Society and the fringes of ethical debate is now something that mainstream medical journals (such as the New England Journal of Medicine and the British OB/GYNs talk about quite calmly and rationally. And there isn't any huge backlash. No editorials in the papers denouncing it. No shocked anchors on the news.

Is it because we, as a society, as a people, have become so unused to suffering, to struggle, to really feeling pain, that we can't abide thinking about it at all? Is it because since we know we have the technology to "take care" of these problems we can- and should- use it? I think it's just one more sign of the pervasity of the Culture of Death we are surrounded in. It is almost Darwinian. If you're too slow, too old, too sick, then we don't want you. You serve no purpose for us. But where does that leave us?

I know that suffering is not a picnic. It's not something anyone would wish to undergo. I don't wake up in the morning going, "Yay! How can I suffer today?" It just doesn't happen. But I have never, ever wished I was dead. Or that my parents had killed me when I was born, instead of giving me the rich, full, incredible life I've had. My parents say the same thing (we've discussed this). Have things be hard? Heck, ya! My parents and my siblings and I have done things, learned things, seen things and endured things that most people never will. And yet we are stronger for it. Life is a wonderful gift we cherish.

Think about your life for a minute. Think about the every day existence of it, the great things we take for granted. The first snowfall. Rain int he spring. Flowers blooming. A sunrise. A sunset. Playing with little kids. A baby's smile. Your first kiss. Eating chocolate. :) We are saying that some people are not worth having these experiences. That their lives are too disabled. They won't "Get it." How arrogant is that? Sure, maybe they won't experience it like you. But you know,they probably experience many, many more things on a more profound level than you do. Because they know than any day it could go to Hell. (heck, any hour it could go to Hell) Helen Keller once said something to the effect that the view from the mountain top isn't as rewarding if you haven't gone through any valleys. And she's right.

One of the things that can be gleaned about the value of suffering to the human experience can be seen in literature. In The Little Mermaid , the mermaid wants love so much that she gives up her family, and eventually dies, to become human. She suffers greatly as one, and knows she may, but still becomes human anyway. If you've seen the film The Last Unicorn , you know that the magician turns the unicorn into a woman to save her life and allow her to save her fellow unicorns from the ocean trap they've been placed in. At the end of the movie, she says that she's the only unicorn in the world who has known regret and love. She doesn't regret what happened...she regrets missing her true love, Prince Lear. There are other examples, I'm sure, but this is what I've got right now. (I guess Pinnochio could be an example, too) The human experience is full of love, joy, pain, suffering. The ying and yang of life. Yet we are willing to deny that to some of these. We are killing them, not even giving them a voice, or a chance to experience what we take for granted every day.

When we die, I wonder what these children will say to us? I cannot imagine God is pleased. He has given us this great gift and we treat it so callously, throw it all away. He gives us chances to grow, to become closer to Him. And we deny them. What does that say about our character?



--
"God loves those to whom he can give more, those who expect more from Him, those who are open, those who sense their need and rely on Him for everything." --Mother Teresa

Tuesday, November 14, 2006

Rod on the COE's statement

This is more like it! Today, Rod is the man!!!!

Church of Mordor
One learns to expect outrage upon outrage from the poor old Church of England in her death throes, but even this took me aback: the C of E has endorsed infant euthanasia for the most severely disabled infants.

We keep crossing these bright red lines, all in the name of compassion, and the greater good. To be fair, the Anglican policy report does not call for the wholesale killing of disabled infants, and says only that it is in some cases compassionate to withhold or withdraw treatment when the situation for particular infants seem hopeless, and the cost of keeping a severely deformed infant alive is astronomical. It's worth having a discussion over when it is appropriate to allow a human being to die a natural death. But this report from the C of E, coming as it does in a time and place where the sense of the sacredness of human life is rapidly being lost, and replaced by a utilitarian and materialist ethic that judges the value of life on the basis of its absence of suffering within it and its usefulness to the wider community, ought to set off alarms. How is it that we can find the money to fund wars of choice in faraway lands, but are beggars when it comes to providing for the weakest and the sickest?

Where are the Cardinal Galens among us today? In his famous 1941 sermon condemning Nazi euthanasia programs, the Cardinal said: "[T]here are sacred obligations of conscience from which no one has the power to release us and which we must fulfil even if it costs us our lives. Never under any circumstances may a human being kill an innocent person apart from war and legitimate self-defense.

He went on:

If you establish and apply the principle that you can kill 'unproductive' fellow human beings then woe betide us all when we become old and frail! If one is allowed to kill the unproductive people then woe betide the invalids who have used up, sacrificed and lost their health and strength in the productive process. If one is allowed forcibly to remove one's unproductive fellow human beings then woe betide loyal soldiers who return to the homeland seriously disabled, as cripples, as invalids. If it is once accepted that people have the right to kill 'unproductive' fellow humans--and even if initially it only affects the poor defenseless mentally ill--then as a matter of principle murder is permitted for all unproductive people, in other words for the incurably sick, the people who have become invalids through labor and war, for us all when we become old, frail and therefore unproductive.

Then, it is only necessary for some secret edict to order that the method developed for the mentally ill should be extended to other 'unproductive' people, that it should be applied to those suffering from incurable lung disease, to the elderly who are frail or invalids, to the severely disabled soldiers. Then none of our lives will be safe any more. Some commission can put us on the list of the 'unproductive,' who in their opinion have become worthless life. And no police force will protect us and no court will investigate our murder and give the murderer the punishment he deserves.

Who will be able to trust his doctor any more?

He may report his patient as 'unproductive' and receive instructions to kill him. It is impossible to imagine the degree of moral depravity, of general mistrust that would then spread even through families if this dreadful doctrine is tolerated, accepted and followed.

Woe to mankind, woe to our German nation if God's Holy Commandment 'Thou shalt not kill,' which God proclaimed on Mount Sinai amidst thunder and lightning, which God our Creator inscribed in the conscience of mankind from the very beginning, is not only broken, but if this transgression is actually tolerated and permitted to go unpunished.

Well, OK then...NOT

Amy W. has more "clarification" on the story I just posted:

OK, Amy has calmed my reaction to the story below...here's what the Anglicans really say (although I can't say I'm too thrilled with this, either!!)

***A few days ago, folks went predictably beserk about the "Anglican Church" supposedly affirming the British Royal College of Obstetricians and Gynecology's statement about euthanizing severely disabled newborns.

Well, it just wasn't so:

The Church of England’s decision to support a policy of withholding or withdrawing medical treatment from very premature or disabled newborns was not a statement of support for infant euthanasia, pro-life leaders have clarified, after media reports, notably The Sunday Times- Britain, said the church was calling for legal euthanasia.

In a statement made to the Nuffield Council on Bioethics inquiry into treatment of premature babies, the Rt. Rev. Tom Butler, Bishop of Southwark and vice chair of public affairs of the Mission and Public Affairs Council, wrote, “[I]t may in some circumstances be right to choose to withhold or withdraw treatment, knowing it will possibly, probably, or even certainly result in death.”

Although the church could not accept the argument that the life of any baby was not worth living, the submission stated, the church nonetheless felt there were “strong proportionate reasons” for “overriding the presupposition that life should be maintained” at all cost.

There may be occasions where, for a Christian, compassion will override the ‘rule’ that life should inevitably be preserved.”

Wesley J. Smith, U.S. lawyer and leading opponent to the international pro-euthanasia movement, said inaccurate media coverage of the church’s statement implied the church was supporting euthanasia, when in fact “it appears that the Church has ratified the right to withdraw life-sustaining treatment in some circumstances, which is a different matter altogether.”

Dr. Peter Saunders, general secretary of the Christian Medical Fellowship, explained the difference between withholding treatment and euthanasia, in an interview with The Guardian Nov. 12, “If it’s an underlying condition that’s causing the death and you’re withholding the treatment because you believe that the treatment’s burden far outweighs any benefit it can bring, then it might be quite appropriate.”

There’s a point in medicine where we say enough is enough, and sometimes the treatment can be worse than the disease. And in those cases it is good medical judgment to withhold.”

Mr. Smith criticized media coverage for contributing to public confusion on the issue by failing to make an accurate distinction between euthanasia and the withholding of life-sustaining treatment.

Now, I am not impressed by Butler's subsequent list of reasons tocease disproportionately burdensome treatment:

However, the church said the cost of care, potential parental burden and the price of the future education of the child should be considered in evaluating refusal-of-treatment to severely disabled newborns.

“Great caution should be exercised in bringing questions of cost into the equation when considering what treatment might be provided,” wrote Butler. “The principle of justice inevitable means that the potential cost of treatment itself, the longer term costs of healthcare and education and opportunity cost to the NHS in terms of saving other lives have to be considered.”

But the point is, he did not advocate direct killing.

ME: Well, great. Whoop de doo! the fact that this even has to be clarified by a church official is enough to make me reach for the (metaphorical) gin!!!! ARGH!!!

For the love of all thigns holy! IV

THIS IS ABSOLUTELY INSANE.



Outrage as Church backs calls for severely disabled babies to be killed at birth

By NEIL SEARS Last updated at 22:00pm on 12th November 2006

Reader comments (32)


Bishop: Argued cost of keeping ill babies alive should factor in life or death choices

breaks with tradition dogma by calling for doctors to be allowed to let sick newborn babies die.

Christians have long argued that life should preserved at all costs - but a bishop representing the national church has now sparked controversy by arguing that there are occasions when it is compassionate to leave a severely disabled child to die.

And the Bishop of Southwark, Tom Butler, who is the vice chair of the Church of England's Mission and Public Affairs Council, has also argued that the high financial cost of keeping desperately ill babies alive should be a factor in life or death decisions.

The shock new policy from the church has caused outrage among the disabled.

A spokeswoman for the UK Disabled People's Council, which represents tens of thousands of members in 140 different organisations, said: "How can the Church of England say that Christian compassion includes killing of disabled babies either through the withdrawing or withholding of treatment or by active euthanasia?

"It is not for doctors or indeed anyone else to determine whether a baby’s life is worthwhile simply on the grounds of impairment or health condition."

The church's surprise call comes just a week after the Royal College of Obstetricians and Gynaecology sparked fury by calling for a debate on the mercy killing of disabled infants.

But it has been made in a carefully thought out official Church of England paper written by Bishop Butler for a public inquiry into the ethical issues surrounding the care of long premature or desperately ill newborn babies.

The inquiry, by the Nuffield Council on Bioethics, began two years ago and its findings are due to be published in London - but the church's contribution to the debate has been leaked in advance.

The Nuffield Council, an independent body which issues ethical guidelines for doctors, began the inquiry to take account of scientific advances which mean increasingly disabled and premature babies can technically be kept alive.

In practice, doing so can be controversial - with the three months premature Charlotte Wyatt a case in point.

The Portsmouth baby weighed just 1lb at birth, and had severe brain and lung damage. Doctors wanted to be allowed to leave her to die, but her parents successfully campaigned through the courts against them.

Now that the child is three, however, and could be cared for at home, her parents have separated and are considered unsuitable to look after. In future cases doctors may work to guidelines proposed by the Nuffield inquiry.

In the Church of England's contribution to the inquiry, Bishop Butler wrote: "It may in some circumstances be right to choose to withold or withdraw treatment, knowing it will possibly, probably, or even certainly result in death."

The church stressed that it was not saying some lives were not worth living, but said there were "strong proportionate reasons" for "overriding the presupposition that life should be maintained".

The bishop's submission continued: "There may be occasions where, for a Christian, compassion will override the 'rule' that life should inevitably be preserved.

"Disproportionate treatment for the sake of prolonging life is an example of this.

The church said it would support the potentially fatal withdrawal of treatment only if all alternatives had been considered, "so that the possibly lethal act would only be performed with manifest reluctance."

Yet the Revd Butler's submission makes clear that there are a wide range of acceptable reasons to withdraw care from a child - with the cost of the care among the considerations.

"Great caution should be exercised in brining questions of cost into the equation when considering what treatment might be provided," he wrote.

"The principle of justice inevitably means that the potential cost of treatment itself, the longer term costs of health care and education and opportunity cost to the NHS in terms of saving other lives have to be considered."

The church also urges all the parties involved in care for critically ill babies should be realistic in their expectations, demands, and claims.

The submission says: "The principle of humility asks that members of the medical profession restrain themselves from claiming greater powers to heal than they can deliver.

"It asks that parents restrain themselves from demanding the impossible.":

UK Disabled Peoples Council spokeswoman Simone Aspis said the group's members were appalled that the Church was joining doctors in calling for disabled babies to be left to die.

"It appears that the whole debate on whether disabled babies are worth keeping alive is being dominated by professionals and religious people without any consultation with disabled people," she said.

Out of babies born at just 22 weeks of pregnancy or less, 98 per cent currently die. In Holland babies born before 25 weeks are not given medial treatment.

Another reason not to use birth control...

ME: OK, not that I ever have, or ever will use any type of birth control other than NFP, this would certainly help make me think otherwise:

This is startling - or not. Years ago, a friend of mine commented that there was a hidden "epidemic" of strokes among young women who used birth control pills and (usually) smoked as well. Although the former, in patch form now, seems to be doing the trick:

According to Johnson & Johnson's third quarter SEC filing for 2006 , there are over â€Å“1,000 claimants who have filed lawsuits or have made claims regarding injuries allegedly due to Ortho Evra.” [1] Ortho Evra, also known as the birth control patch, is a transdermal hormonal contraceptive which is applied weekly to the skin. In addition to being a contraceptive, the patch can act as an abortifacient by preventing implantation of a fertilized egg.

Serious health problems have been associated with Ortho Evra including fatal and non-fatal blood clots, strokes, heart attacks, and death. From April 2002 to December 2004, over 27,974 'adverse effects' were reported by users of Ortho Evra.[2] Many of the complaints are serious, and the patch is alleged to be responsible for over 23 deaths, including the death of 14 year old Alycia Brown.[3]

The claims keep mounting – last week a lawsuit was filed on behalf of 40 women against Ortho-McNeil Pharmaceutical Inc, a subsidiary of Johnson & Johnson and the manufacturer of Ortha Evra.. The lawsuit alleges that the Ortho Evra patch was responsible for the serious health problems, including the death of one user.[4]


(from Amy...as are most things today!)

Thursday, November 09, 2006

Feast of St. John Lateran

Today we had what I considered an interesting alignment of liturgy and current events...

the second reading for today's Feast day is from the First Letter to the Corinthians, and says,
"Do you not know that you are the temple of God, and that the Spirit of God dewlls in you? If anyone destroys God's temple, God will destroy that person; for the temple of God, which you are , is holy."

In light of the partial-birth abortion discussions in SCOTUS, I find this particularly relevant.

Monday, November 06, 2006

More from Amy on FTLOATH III

No slippery slope, no none at all.
Just a myth:

We'll take care of it - if you only let us:

ONE of Britain’s royal medical colleges is calling on the health profession to consider permitting the euthanasia of seriously disabled newborn babies.

The proposal by the Royal College of Obstetricians and Gynaecology is a reaction to the number of such children surviving because of medical advances. The college is arguing that “active euthanasia” should be considered for the overall good of families, to spare parents the emotional burden and financial hardship of bringing up the sickest babies.



“A very disabled child can mean a disabled family,” it says. “If life-shortening and deliberate interventions to kill infants were available, they might have an impact on obstetric decision-making, even preventing some late abortions, as some parents would be more confident about continuing a pregnancy and taking a risk on outcome.”

Geneticists and medical ethicists supported the proposal — as did the mother of a severely disabled child — but a prominent children’s doctor described it as “social engineering”.

The college called for “active euthanasia” of newborns to be considered as part of an inquiry into the ethical issues raised by the policy of prolonging life in newborn babies. The inquiry is being carried out by the Nuffield Council on Bioethics.

The college’s submission to the inquiry states: “We would like the working party to think more radically about non-resuscitation, withdrawal of treatment decisions, the best interests test and active euthanasia as they are ways of widening the management options available to the sickest of newborns.”

Initially, the inquiry did not address euthanasia of newborns as this is illegal in Britain. The college has succeeded in having it considered. Although it says it is not formally calling for active euthanasia to be introduced, it wants the mercy killing of newborn babies to be debated by society.

This is tragic enough, but I think the most frightening thing of all is that the best objection that can be dug up is:

but a prominent children’s doctor described it as “social engineering”.

If we can't do any better than that - if we have lost all sense of an individual human life as precious, and not ours to dispense with - then there's really nothing to argue about anymore except who, what and when.

Wesley Smith:

Apparently a bioethics think tank is looking into the issue. Oh joy. Maybe they'll recommend that the babies be used in medical experiments and organ harvesting since they are going to be thrown out anyway.

Of course, the Dutch have leapt to support the idea. According to two studies in the Lancet, neonatologists and pediatricians already kill about 8% of all infants who die in the Netherlands,a sorry figure that another Lancet study shows that Flanders now equals.

Doctors and bioethicists are reviving the concept of life unworthy of life. Oh, they don't term it so crassly. But what we say isn't what counts: It is what we do. How fast people who should know better have forgotten the lessons of history.

ME: You can imagine just what I think about this, can't you??

Sounds like the place for me...

(h/t: Amy)

The WaPo goes to the heartland to see Catholic values in the OB/GYN field:

http://www.washingtonpost.com/wp-dyn/content/article/2006/10/30/AR2006103001098_pf.html

Thank God there are people doing this kind of work. Let me tell you, it is very, very difficult to find doctors that are willing to work with you if you say that you don't want to use birth control, and you really need to watch getting pregnant. The obvious answer is "duh, just use birth control." But for me, that's not what I want to do. It's not what God wants women to do, either. And the CCC doesn't make allowances. So what are we supposed to do, if we are to be adherent to our faith? Find places like this. And thank God they exist!

Sunday, November 05, 2006

For the Love of all things holy--III

Absolutely cannot believe the limits of selfishness. Or self-preservation, if you want to be a smidge more charitable.

Sickening News from The Australian [Kathryn Jean Lopez]
BRITAIN'S Royal College of Obstetricians and Gynaecology is reportedly calling on doctors to consider euthanasing "the sickest of newborns" which it says can disable healthy families.

The Sunday Times newspaper said today the proposal was in reaction to the number of such children who were surviving because of medical advances.

The college argued "active euthanasia" should be considered for the good of families, to spare parents the emotional burden and financial hardship of bringing up the sickest babies.

(h/t: Corner)

Monday, October 30, 2006

In South Dakota

From Amy...
South Dakota
A little more than a week away - the word from South Dakota is that the abortion ban is losing in the polls by a few percentage points, Planned Parenthood is pouring money into the state - the main group coordinating support of the ban would appreciate your help, if you can - they have a donor with a matching offer on board.

At the site you can, of course, watch some of their very powerful ads - but they can't run them if they can't buy the time.

The Roberts court and partial-birth abortion

First case coming...

‘Partial-birth' cases test abortion rights' limits
Central question facing justices: Is procedure medically necessary?
By Joan Biskupic
USA TODAY

NEW YORK — It was just after Mother's Day in May 2003 when Ilene Jaroslaw, about four months pregnant, learned that the fetus she was carrying had a fatal spinal cord and brain defect.

Jaroslaw, then a mother of two, says she was devastated but decided immediately to have an abortion. Because she wanted to have another child — and because she had had two previous cesarean-section deliveries and an unrelated surgery on her uterus — she agreed with her doctor's recommendation to undergo a procedure that would do as little damage as possible to the uterus.

“There was absolutely no hope at all,” says Jaroslaw, a 43-year-old lawyer in New York City who talked with USA TODAY about her experience. “This baby was not going to survive long.”

For Jaroslaw, having what Congress and critics of the procedure call a “partial-birth” abortion was an intensely personal health decision that led to a happier ending: In 2004, she got pregnant again and delivered a healthy baby girl.

The episode also made Jaroslaw a symbol of the ongoing debate over whether Congress' effort to ban “partial-birth” abortion violates a woman's right to end a pregnancy — a question that goes before the Supreme Court on Nov. 8. Under a federal law passed by Congress in October 2003 and tied up in the courts ever since, Jaroslaw could not legally have undergone the procedure because her life was not in danger.

Jaroslaw's reasons for having the procedure — to preserve her ability to have more children by avoiding the hemorrhaging and perforation of the uterus that can occur with other abortion methods — would not have cleared the legal hurdle set by Congress.

That's partly why the pair of cases that come before the Supreme Court next week are widely viewed as a major test of efforts to restrict abortion. The issue is not the fundamental question of whether abortion should be legal, first established by the court's ruling in Roe v. Wade in 1973. Instead, the cases test the Republican-led Congress' power to limit the reach of that ruling by restricting medical options for women.

The law is called the Partial-Birth Abortion Ban Act of 2003. Lawyers for the two challengers now before the Supreme Court, Eve Gartner of Planned Parenthood and Priscilla Smith of the Center for Reproductive Rights, note that there is no medical procedure known by that name and contend that the phrase is needlessly offensive and misleading.


On a more technical level, the cases put on exhibit dueling medical opinions over whether certain second-trimester abortion procedures are ever necessary.

For the court, the cases — Gonzales v. Planned Parenthood Federation of America and Gonzales v. Carhart — represent the first significant test of whether abortion rights in America will change now that moderate Justice Sandra Day O'Connor, a key vote in favor of such rights, has retired.

Six years ago, when the justices struck down state bans on “partial-birth” abortions because the laws did not include exceptions for when a woman's health was at risk, O'Connor cast the decisive fifth vote on the ideologically divided, nine-member court. Last term, she was replaced by Samuel Alito, a more conservative judge who, as a member of a lower court, voted for abortion restrictions that O'Connor later rejected.

The federal ban — which is similar to the state laws voided by the high court six years ago — has been rejected by three sets of U.S. district courts and appeals courts. The lower courts said Congress' ban violates women's rights to abortion because it lacks a health exception and is too vaguely written.

The lower court judgments conflict with Congress' assertion that “partial-birth” procedures are never the best option to preserve a woman's health.

“This is an excellent case to test the direction of the court on abortion rights,” Georgetown University law professor Randy Barnett says.

Abortion rights groups such as Planned Parenthood say Jaroslaw and thousands of women like her personify the need to preserve the second-trimester procedures known in the medical community as “intact dilation and evacuation” (or intact D&E) and “dilation and extraction” (D&X).

The methods involve dilating a woman's cervix to allow most of the fetus to emerge into the vagina intact, rather than dismembering the fetus in the uterus by using forceps and other instruments. In the intact method, a doctor then suctions out the fetus' brain to collapse the head and allow delivery.

The American College of Obstetricians and Gynecologists has reported that such methods increasingly are viewed as the safest abortion procedures for the second trimester of pregnancy, roughly the 13th to 26th weeks of gestation.

Second-trimester procedures account for about 11% of the estimated 1.3 million abortions performed in the USA each year, according to the Guttmacher Institute, a research group that supports abortion rights. It's unclear, however, how many of those abortions are done with the intact D&E or D&X methods because no one keeps a precise count.

The Bush administration, in defending the Partial-Birth Abortion Ban Act of 2003, has argued in court papers that Congress had solid grounds to believe that any procedure in which a doctor “partially delivers a (living) fetus intact … and then kills the fetus” is never medically necessary.

The government is appealing a ruling by the U.S. Court of Appeals for the 9th Circuit, in a case begun by Planned Parenthood, and a ruling by the U.S. Court of Appeals for the 8th Circuit, in a case started by Nebraska physician LeRoy Carhart.

U.S. Solicitor General Paul Clement has told the justices that the “gruesome” procedure “resembles infanticide.”

Clement has said Congress' ban is not unconstitutional because there are alternative methods of second-trimester abortions that would remain legal. Those include a standard D&E procedure in which a doctor dismembers the fetus in the uterus, and another method known as “induction,” in which a woman is given drugs that cause her to go into labor and deliver the fetus.

Groups filing briefs in support of the administration include the American Association of Pro Life Obstetricians and Gynecologists. The association argues that such alternative methods are medically appropriate even for women such as Jaroslaw with uterine scarring from a prior cesarean section or other uterine surgery.

Elizabeth Shadigian, a physician affiliated with the University of Michigan's medical school who is president of the pro-life group, says there is little evidence to suggest that “partial-birth” methods are better in preserving a woman's health.

“There is almost no data on it,” Shadigian says. “It's not good enough that someone believes it's better. You have to prove it's better.” She said women should wait until studies are done on “the long-term effects of the procedure.”

In court filings, Planned Parenthood counsel Gartner says that if Congress' ban is allowed to take effect, doctors would not be able to give their patients the best medical care.

Physicians would be “chilled from continuing to provide these procedures, … (and) women's liberty will be infringed and their right to choose abortion unduly burdened,” Gartner says.

She also notes that the records from the cases now before the Supreme Court show several instances in which women suffering from serious medical conditions or carrying fetuses with severe anomalies would benefit from the intact D&E procedure.

“Even for women whose health condition is not compromised, intact D&E is a significantly safer method of abortion,” Gartner says.

Clement acknowledges in his filings that physicians disagree over the necessity for the intact D&E and D&X methods. However, he insists that the justices must defer to Congress' finding that “there is substantial evidence … that partial-birth abortion is never” medically necessary.

Jaroslaw, a graduate of Harvard College and of Georgetown Law School, says she came forward to speak about her abortion because “the issues aren't as simple as people think. Nobody in advance of a diagnosis says, ‘I want that procedure.' What people want is proper medical care.”

Jaroslaw, a native of Flushing, N.Y., married a fellow lawyer, David, in 1992. She gave birth to a boy in 1997 and a girl in 1999. She says the children were delivered by cesarean section because she previously had uterine fibroids and other gynecological problems.

Jaroslaw says that when she became pregnant in 2003, everything looked good in early tests. “So we tell our families I'm pregnant. We tell friends. A few weeks after that, I tell people at work. I wasn't worried.”

About 17 weeks into the pregnancy, however, a sonogram showed that part of her fetus' brain was missing. The diagnosis was anencephaly, which is fatal.

Jaroslaw says she and her husband considered abortion the only option. She says she did not want to wait a full nine months to deliver a child that would not survive.

“The idea of being pregnant for so many more months and having people ask about the baby, it would have been a nightmare,” Jaroslaw says. She was also concerned that her children would be traumatized by having their sibling be born and die. She says she talked with her rabbi, and he supported her choice.

Jaroslaw says her desire for a third child led her doctor to recommend that she have the fetus removed intact, to avoid trauma to her uterus. “When you've had so many cuts in the uterus, you want as little instrumentation and probing around as possible.”

Coincidentally, she underwent the abortion as Congress was debating its ban on “partial-birth” abortion. “I asked my doctor whether, if the bill passed, the procedure I was about to have would be illegal,” Jaroslaw says. “He said yes.”

Bush signed the bill into law in November 2003.

“I'm a family person,” Jaroslaw says. “I don't think I'm unique in my situation, except that I will talk about it. When I went back to work, people opened up to me with their own stories.”

So how might the Supreme Court — with Alito and Chief Justice John Roberts, who replaced the late William Rehnquist last year — view the most recent attempt to restrict abortion?

The “partial-birth” cases arrive at the court at a time when few Americans — 15% in a Gallup Poll in May — believe abortion should be banned in all circumstances. That poll, typical of nationwide surveys, found that most Americans (53%) believe that abortion should be legal but with restrictions.

The high court generally has reflected that sentiment since Roe v. Wade, upholding abortion rights while opening the door to limits. The current cases could provide a hint of whether greater restrictions might be imposed with the new justices on the bench. However, a veteran justice — Reagan appointee Anthony Kennedy — is more likely to be the key player.

In 2000, when the court voted 5-4 to strike down state bans on “partial-birth” abortion that lacked an exception for cases in which a woman's health was at risk, the bench was deeply divided. Kennedy, who had provided a crucial fifth vote in 1992 when the justices affirmed abortion rights, bitterly dissented in 2000. He said government should be free to outlaw the “abhorrent” procedure and that states had a legitimate “concern for the life of the unborn and for the partially born.” This time, a big question will be whether Kennedy, a frequent swing vote on the court, still supports a ban on the procedure without a health exception.

If he does, the court's reshaped conservative wing — Justices Antonin Scalia and Clarence Thomas, along with newcomers Roberts and Alito — could be positioned to uphold Congress' ban. Scalia and Thomas consistently have voted against abortion rights. Roberts' record as a lawyer in the Reagan and first Bush administrations and Alito's rulings as a lower court judge suggest that they also are likely to take a limited view of such rights.

Tuesday, October 24, 2006

Catholics and Evangelicals, unite!

Good news on the ecumencial/social issues front:

Catholic and Evangelical leaders who have issued a joint statement declaring that care for the vulnerable in society is an essential requirement of authentic Christianity which must reject any deliberate taking of innocent human life as murder.

“The direct and intentional taking of innocent human life in abortion, euthanasia, assisted suicide, and embryonic research is rightly understood as murder,” the document That They May Have Life declares, from Evangelicals and Catholics Together.

Published in the October issue of the Catholic magazine First Things, the statement identifies the biblical foundations of the call to protect and care for the unborn, ill and dying in the Divine command to “love your neighbor.”

“The love for the neighbor begins…with respect for the neighbor’s right to be, by honoring the gift of God that is the neighbor’s life. Thus the most basic commandment of neighbor-love is ‘You shall not kill’ …rightly understood as ‘You shall not murder,’” the statement declares.

Fr. Richard John Neuhaus, editor-in-chief of First Things and a participant in drafting the document, said there was “intense” debate over the use of the term “murder,” in reference to abortion, in an interview with the Ledger.

“But we tried to be very precise, namely that any direct and deliberate taking of innocent human life is in ordinary language — and certainly in the language of the Western moral tradition — properly called murder,” he said.

The purpose of the statement is to “explain to our communities why we believe that support for a culture of life is an integral part of Christian faith and therefore a morally unavoidable imperative of Christian discipleship,” the authors write. “We believe it is of utmost importance that everyone involved in the public discussion of these questions understand the unbreakable connection between a Christian worldview and the defense of human life.”

“It is not the case that we wish to 'impose' our moral convictions on our fellow-citizens or, as some recklessly charge, to establish a 'theocracy.' Our intention is not to impose but to propose, educate and persuade in the hope that, through free deliberation and decision, our society will be turned toward a more consistent respect for the inestimable gift that is human life.”

The statement refutes the argument of compassion frequently used by those who promote abortion and euthanasia, saying:



“While we can sympathize with those who view their own life or the life of another as a burden and not a gift…there can by no moral justification for murder.

“We are determined to employ every legal means available to protect, in law and in life, the innocent and vulnerable members of the human community.”
The statement’s authors plead with the Christian community to recognize the central place of respect for human life within the beliefs of the Church, and call for a “reasonable deliberation” with those who disagree, in an attempt to move beyond “culture wars.”

“Our churches do not simply support the pro-life movement as a social cause. Because the gospel of life is integral to God’s loving purpose for his creation, the Church of Jesus Christ, comprehensively understood, is a pro-life movement continuing God’s mission until the end of time.

“We cannot and would not impose this vision of a culture of life upon others. We do propose to our fellow Christians and to all Americans that they join with us in a process of deliberation and decision that holds the promise of a more just and humane society.”

Catholic leaders who endorsed the statement include Avery Cardinal Dulles, S.J., Fordham University, Fr. Francis Martin, a foremost Catholic theologian and member of Mother of God Community, and Mr. George Weigel, senior fellow at the Ethics and Public Policy Center.

Evangelical leaders included Mr. Charles Colson, founder of Prison Fellowship, pastors Bill Hybels and Rick Warren, with the Willow Creek Community Church and Saddleback Church, respectively, and Tony Perkins, president of the Family Research Council.

Read the full statement from Evangelicals and Catholics Together in First Things magazine.


(This article courtesy of LifeSiteNews.com.)