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There can be no true peace unless life is defended and promoted

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There can be no true peace unless life is defended and promoted
A reflection on Euthanasia

Fr. Thomas Rosica, CSB
May 12, 2016

The Supreme Court of Canada decided on February 6, 2015 that Canadians have a legal right to ask for and receive a doctor’s help in killing themselves. Originally the court gave Parliament one year to pass a new law to replace sections of the Criminal Code which had previously forbidden assisted suicide. A fall election and a slow process of review made it impossible for the politicians to meet the original deadline, which was then extended six months. Bill C-14 “An Act to amend the Criminal Code and to make related amendments to other Acts (medical assistance in dying)” passed second reading April 22, 2016. Bill C-14, no matter how it may be amended, is an affront to human dignity, an erosion of human solidarity, and a danger to all vulnerable persons. It is a fundamentally unjust law. Why should we absolutely and categorically disagree with any attempt at justifying or supporting a ‘right’ to assisted suicide or euthanasia? In light of the very sad and deeply troubling decision of the Supreme Court of Canada overturning Canada’s euthanasia law, I offer you these reflections.  

There is nothing new about people becoming terminally ill, suffering, wanting to die, and our being able to kill them. Right-to-die movements have gained momentum at a time of anxiety about aging populations; people who are older than 65 represent the fastest growing demographic in the United States, Canada, and much of Europe.

Let’s look beyond our borders to witness the ambiguous and destructive powers of the proponents of a right-to-death. In Belgium, a country that some are justifiably calling “the killing fields”, euthanasia is now embraced as an emblem of enlightenment, liberation and progress, signs that the country has freed itself from its deeply Catholic roots and heritage. Belgium was the second country in the world, after the Netherlands, to decriminalize euthanasia; it was followed by Luxembourg, in 2009, and, this year, by Canada and Colombia. Switzerland has allowed assisted suicide since 1942. The United States Supreme Court has recognized that citizens have legitimate concerns about prolonged deaths in institutional settings, but in 1997 it ruled that death is not a constitutionally protected right, leaving questions about assisted suicide to be resolved by each state. Several months after the ruling, the state of Oregon passed a law that allows doctors to prescribe lethal drugs for patients who have less than six months to live. In 2008, the State of Washington adopted a similar law; Montana decriminalized assisted suicide the following year; and Vermont legalized it in 2013.

In Oregon and Switzerland, studies have shown that people who request death are less motivated by physical pain than by the desire to remain autonomous. In Belgium and in the Netherlands, where patients can be euthanized without even having a terminal illness, the laws seem to have permeated the medical establishment more deeply than elsewhere, perhaps because of the central role granted to doctors: in the majority of cases, it is the doctor, not the patient, who performs the final act. In the past five years, euthanasia and assisted-suicide deaths in the Netherlands have doubled, and in Belgium they have increased by more than a hundred and fifty per cent. Although most of the Belgian patients had cancer, people were euthanized because they had autism, anorexia, borderline personality disorder, chronic-fatigue syndrome, partial paralysis, blindness coupled with deafness, and manic depression.

Laws allowing euthanasia or doctor-assisted-death seem to be motivated less by the desires of the elderly than by the concerns of a younger generation, whose members derive comfort from the knowledge that they can control the end of their lives. Belgian laws have created a new understanding of suicide as a medical treatment, totally divorced of its tragic and moral dimensions.

Why is the case against euthanasia so hard to establish? When personal and societal values were consistent, widely shared and based on shared religion, the case against euthanasia was simple. God commanded: “You shall not kill.” In secular societies based on intense individualism, the case for euthanasia is simple: Individuals have the right to choose the manner, time and place of their death. In contrast, in such societies the case against euthanasia is complex. Is anyone concerned any longer about harm caused to the entire community rather than being obsessed with personal and individual preferences?

Death has now been professionalized, technologized, depersonalized and dehumanized. Facing those realities makes euthanasia seem an attractive option and easier to introduce and accept. Conversations about death used to take place in religious conversation and in churches, synagogues, mosques and temples during worship services.  Such conversations were serious and always had moral dimensions. No so any longer. Death talk is on radio and TV talk shows and in unreflective media.  It is so often cheap conversation for such a serious topic.  And the moral dimension is absent.

Our parliaments and courts have replaced our religious centres. That has resulted in the legalization of societal ethical and moral debates, including in relation to death. It is not surprising, therefore, that the euthanasia debate centres on its legalization. The vast exposure to death that we are subjected to in both current-affairs and entertainment programs might have overwhelmed our sensitivity to the awesomeness of death as well as inflicting it.

Mainstream media has caused great confusion about the topic of euthanasia and has been extremely deceptive in its portrayal of human suffering and compassion.  Most people who think that euthanasia and assisted suicide should be legal are not thinking the whole issue through. They are thinking about personal autonomy and choice. They think about what it would be like to suddenly become incapacitated and consider such a life as undignified or worthless. Perhaps they consider severely disabled people as having no quality of life.  Our dignity and quality of life don’t come from what we can or cannot do. Dignity and quality of life are not matters of efficiency, proficiency and productivity.  They come from a deeper place – from who we are and how we relate to each other.

There are solid secular arguments against euthanasia: legalizing euthanasia would harm the very important shared societal value of respect for life, and change the basic norm that we must not kill one another. It would also harm the two main institutions – law and medicine.  These pillars of society are more important in a secular society than in a religious one for upholding the value of respect for life. And, it would harm people’s trust in medicine and make them fearful of seeking treatment.

Our society has lost sight of the sacred nature of human life. As Catholic Christians we are deeply committed to the protection of life from its earliest moments to its final moments. When people today speak about a “good death,” they usually refer to an attempt to control the end of one’s life, even through physician-assisted suicide or euthanasia. The Christian notion of a good death, however, is death not as a good end, but a good transition, that requires faith, proper acceptance and readiness. The dimension of the Paschal mystery of suffering, death and resurrection has been absent from our end of life conversation and discussion.

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When life is not respected, should we be surprised that other rights will sooner or later be threatened? Aging populations, especially in the west, and resulting smaller workforces are now creating a market push towards euthanasia. As St. John Paul II wrote: “a right to die will inevitably give way to the duty to die.”

What is wrong with abortion, euthanasia, embryo selection, and embryonic research is not the motives of those who carry them out. So often, those motives are, on the surface, compassionate: to protect a child from being unwanted, to end pain and suffering, to help a child with a life-threatening disease. But in all these cases, the terrible truth is that it is the strong who decide the fate of the weak; human beings therefore become instruments in the hands of other human beings.

Pope Francis has criticized those who support a right to euthanasia for people suffering painful or terminal illnesses, saying that they spread a “lie” that lives affected by such illnesses are not worth living. In his annual message for the World Day of the Sick, celebrated by the Catholic church each February 11, Francis criticizes the phrase “quality of life,” frequently used by those who advocate for euthanasia rights to emphasize the pain suffered by some ill persons who might choose to medically end their lives if given the chance by law. Francis makes the critique in a section of the message that emphasizes the importance of spending time with those who are sick or ill. Pope Francis first asks that the Holy Spirit “grant us the grace to appreciate the value of our often unspoken willingness to spend time with these sisters and brothers who, thanks to our closeness and affection, feel more loved and comforted.” In his 2016 Apostolic Exhortation Amoris Laetitia, Pope Francis writes (#48): “Euthanasia and assisted suicide are serious threats to families worldwide; in many countries, they have been legalized. The Church, while firmly opposing these practices, feels the need to assist families who take care of their elderly and infirm members”.

We must never lose sight of the atrocities against the unborn, the untold and too-seldom spoken of pain and lingering anguish experienced by those who have been involved in abortions. Nor can we ignore the other great challenge faced by humanity today – the serious question of mercy killing, or euthanasia as it is sometimes called, no longer found in abstract cases and theories. It has arrived on our shores and it has invaded our lives. This issue strikes to the very core of who we are and what we believe. Even when not motivated by the refusal to be burdened with the life of someone who is suffering, euthanasia must be called a false and misguided mercy. True compassion leads to sharing another’s pain, not killing the person whose suffering we cannot bear. The best way to know if we are still in any way a Christian society is to see how we treat our most vulnerable people, the ones with little or no claim on public attention, the ones without beauty, strength or intelligence.

The Roman Catholic Church holds a consistent ethic of life. The Church offers a teaching on the inviolability, the sacredness and dignity of the human person. However, opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the dignity of the human person such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself, whatever insults human dignity such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, disgraceful working conditions where people are treated as instruments of gain rather than as free and responsible persons – all of these things and more poison human society. In economically developed countries, legislation contrary to life is very widespread: frequent attempts are made to export this mentality to other states as if it were a form of cultural progress.

Suicide as a mode of euthanasia contradicts the fundamental responsibility that human beings have to protect one another and to enhance the quality of health and social care which every human life deserves, from conception to natural death. The proposed Canadian legislation for physician-assisted-death or suicide threatens to throw non-complying doctors and nurses out of their jobs and risks closing Catholic hospitals. Second, it does nothing to limit the ways in which assisted suicide may be proposed or offered to vulnerable people.

An absence of conscience protections at the federal level for those health-care professionals and institutions who refuse to take part or directly refer for assisted suicide means provincial regulators could set up a patchwork of conflicting policies that would result in fewer doctors and hospitals available to Canadians. Just when our health-care system requires more resources, not less, the federal government must not allow lower jurisdictions to drive conscientious health-care practitioners from their professions. Laws that would make medicine the agent of death on demand, are a clear violation of the sacrosanct duty of health-care providers to heal, and the responsibility of legislators and citizens to assure and provide protection for all, especially those persons most at risk.

We have a responsibility to confront the intrusion of euthanasia in our society – especially if we are to understand our moral obligation as caregivers for incapacitated persons, and our civic obligation to protect those who lack the capacity to express their will but are still human, still living, and still deserving of equal protection under the law.  There can be no true peace unless life is defended and promoted from conception to natural death, from womb to tomb.

 

KofC Presents Marching for Life Around the World

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In anticipation of the National March for Life to take place on Capitol Hill on Friday, January 22, 2016, despite the impending winter storm, the Knights of Columbus released a video highlighting various Marches for Life from all across the globe. See the video below for glimpses of the Pro-Life movement from the United States, Canada, Mexico, Italy, Ireland and more.

The Duty and Obligation of being Pro-Life

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What does it mean to be pro-life?

To be actively pro-life is to contribute to the renewal of society through the promotion of the common good. It is impossible to further the common good without acknowledging and defending the right to life, upon which all the other inalienable rights of individuals are founded and from which they develop. There can be no true peace unless life is defended and promoted. Remember the prophetic words of Pope Paul VI:

Every crime against life is an attack on peace, especially if it strikes at the moral conduct of people…But where human rights are truly professed and publicly recognized and defended, peace becomes the joyful and operative climate of life in society.

Abortion is without a doubt the most serious wound inflicted not only on individuals and their families who should provide the sanctuary for life, but inflicted as well on society and its culture, by the very people who ought to be society’s promoters and defenders. We must never lose sight of the atrocities against the unborn, the untold and too-seldom spoken of pain and lingering anguish experienced by those who have been involved in abortions.

I know about the tragedy of abortion and I know about the good work of many people involved in the pro-life Movement who work hard to prevent this tragedy. However a singular focus on abortion as the arbiter of what it means to be “pro-life” has severely narrowed our national discourse about moral values in the public square. People claiming to be fervently Catholic, always right, and blinded by their own zeal and goodness, have ended up defeating the very cause for which we must all defend with every ounce of energy in our flesh and bones. Their anger vitiates their efforts.

Could it be that some of us are turned off or even repelled by current definitions or behaviors of some of those people claiming to be pro-life, yet manifesting a tunnel vision? The Roman Catholic Church offers a consistent teaching on the inviolability, the sacredness and the dignity of the human person: a 20/20 vision for which we must strive each day if we claim to be pro-life. Opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. We must strive to see the whole picture, not with tunnel vision.

What is also troubling are those who claim to be on the “left”, always championing human and civil rights, respecting and upholding the dignity and freedom of others. This of course has included the protection of individual rights, and the efforts of government to care for the weak, sick and disadvantaged. Why then are the extension to the unborn of the human right to life, and opposition to the culture of death, not central issues on the “left?” They must be, for they are clearly matters of justice and human rights.

A few years ago, Cardinal Séan O’Malley wrote to the people of Boston with these words:

If any cause is motivated by judgment, anger or vindictiveness, it will be doomed to marginalization and failure. Jesus’ words to us were that we must love one another as He loves us… Our ability to change people’s hearts and help them to grasp the dignity of each and every life, from the first moment of conception to the last moment of natural death, is directly related to our ability to increase love and unity in the church, for our proclamation of the Truth is hindered when we are divided and fighting with each other.

We cannot ignore the other great challenge faced by humanity today–the serious question of mercy killing, or euthanasia as it is sometimes called, no longer found in abstract cases and theories. It concerns ordinary people and is debated not only in Parliament but also around dinner tables and in classrooms. Aging populations, especially in the west, and resulting smaller workforces are now creating a market push towards euthanasia. As Pope John Paul II wrote: “a right to die will inevitably give way to the duty to die.” This issue strikes to the very core of who we are and what we believe. Even when not motivated by the refusal to be burdened with the life of someone who is suffering, euthanasia must be called a false and misguided mercy. True compassion leads to sharing another’s pain, not killing the person whose suffering we cannot bear.

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Furthering the Common Good

Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the dignity of the human person such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself, whatever insults human dignity such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, disgraceful working conditions where people are treated as instruments of gain rather than as free and responsible persons… all of these things and more poison human society.

It is impossible to further the common good without acknowledging and defending the right to life, upon which all the other inalienable rights of individuals are founded and from which they develop. There can be no true peace unless life is defended and promoted.

In Pope Benedict XVI’s encyclical, Caritas in Veritate, (Truth in Charity), the Holy Father addresses clearly the dignity and respect for human life:

Openness to life is at the centre of true development… When a society moves toward the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man’s true good. If personal and social sensitivity toward the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away.

Engaging the Culture Around Us

Being pro-life does not give us the right and license to say and do whatever we wish, to malign, condemn and destroy other human beings who do not share our views. We must never forget the principles of civility, Gospel charity, ethics, and justice. Jesus came to engage the culture of his day, and we must engage the culture of our day. We must avoid the sight impairment and myopia that often afflict people of good will who are blinded by their own zeal and are unable to see the whole picture. Being pro-life is not an activity for a political party or a particular side of the spectrum. It is an obligation for everyone: left, right and centre! If we are pro-life, we must engage the culture around us, and not curse it. We must see others as Jesus does, and we must love them to life, even those who are opposed to us. Being pro-life in this day and age is truly prophetic, and it will bring about authentic development and enduring peace in our world.

We are all invited pray these words each day, especially during this week:

LupitaEternal Father, Source of Life, strengthen us with your Holy Spirit to receive the abundance of life you have promised.
Open our hearts to see and desire the beauty of your plan for life and love.
Make our love generous and self-giving so that we may be blessed with joy.
Grant us great trust in your mercy.
Forgive us for not receiving your gift of life and heal us from the effects of the culture of death.
Instill in us and all people reverence for every human life.
Inspire and protect our efforts on behalf of those most vulnerable especially the unborn, the sick and the elderly.
We ask this in the Name of Jesus, who by His Cross makes all things new. Amen.

Our Lady of Guadalupe, pray for us.

Father Thomas Rosica, CSB
CEO Salt + Light Catholic Media Foundation

(CNS photo/Bob Roller)
(CNS photo/Paul Haring)

Sign the Joint Declaration on Euthanasia and Assisted Suicide

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This past October 29, the Evangelical Fellowship of Canada (EFC) and the Canadian Conference of Catholic Bishops (CCCB) launched a joint Declaration on Euthanasia and Assisted Suicide. The sponsoring signatories to the Declaration intend now to engage in a concerted effort in view of obtaining signatures from a wide spectrum of people in Canada who agree with the principles outlined in the Declaration. The number of signatures has grown to 2,264 as of January 12, 2016.

At the launching of the Declaration at the National Press Gallery in Ottawa on Parliament Hill, the CCCB and EFC were assisted likewise by Rabbi Dr. Reuven P. Bulka, C.M., from the Congregation Machzikei Hadas in Ottawa, and Imam Samy Metwally from the Ottawa Main Mosque/Ottawa Muslim Association. At the time of its release, the Declaration had 56 signatories from Catholic, Orthodox, Evangelical, Jewish and Muslim faith leaders across Canada.

The invitation to sign the Declaration is now open to all people in Canada who agree with the principles of the Declaration. Signatures are added on line. The Declaration and the signatory option can be accessed below:

Sign the Declaration.

Learn more about Euthanasia by watching the Salt + Light film Turning the Tide.

22 Assyrian Christian Hostages Freed – Perspectives Daily

Today on Perspectives, Pope Francis’ weekly general audience, 22 Assyrian Christian hostages freed, Ghanian Catholic march for life and a look at coming events this weekend.

Loving people to life: How Pope Francis stands for life

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This week in our nation’s capital, the annual National March for Life will include masses, prayer vigils and services, stirring talks will be given before Government buildings and marching for life on the major boulevards and thoroughfares of Ottawa. The main event, the March itself starting at Parliament Hill and continuing through downtown Ottawa, occurs on Thursday May 14. However, we have events occurring throughout the day and also the day before (Wed) and the day after (Fri). The full schedule of events reflects the multi-faceted, public, prophetic teaching moment that this week offers to us:

Wednesday May 13  

7:30 pm  Pro-life Mass
St. Theresa of the Child Jesus Parish, 95 Somerset Street West.
7:30 pm  Pro-life Prayer Service
Christ the Saviour Orthodox Church, 721b Somerset Street West.
9:00 pm Candlelight Vigil
    The Canadian Tribute to Human Rights monument, Elgin and Lisgar Streets
10:00 pm to 7:00 am  Eucharistic Adoration
    All-night Adoration of the Blessed Sacrament, ending with 7:00 am Mass.  LOCATION:  St. Patrick’s Basilica, 220 Kent Street, in basement Scavi, enter by side door on either Gloucester or Nepean Streets.

Thursday May 14

10:00 am  Catholic Pro-life Mass # 1 (Bilingual)
Notre Dame Cathedral, 385 Sussex Drive, Ottawa
10:00 am  Catholic Pro-life Mass # 2 (English) 
St. Patrick’s Basilica, 220 Kent St, Ottawa
10:00 am Catholic Pro-life Mass # 3
St. Therese of the Child Jesus Parish, 95 Somerset St. W.
10:00 am  French Catholic Mass / messe pro-vie
St. Joseph Cathedral, 245 boul. St-Joseph, Gatineau (Hull sector)
10:00 am  Ecumenical Prayer and Worship Service
Sts. Peter and Paul Anglican Church, 152 Metcalfe Street, Ottawa
Organized by Anglicans For Life
10:00 am  Lutheran Worship Service
St. Luke’s Lutheran Church
326 MacKay Street, Ottawa
Organized by Lutherans For Life Canada.
11:00 am Reformed Christian Prayer Service
     First Baptist Church, 140 Laurier Ave. W.
    Co-hosted by Jubilee Canadian Reformed Church of Ottawa and ARPA Canada
12:00 noon
     Rally on Parliament Hill
1:30 pm
March through downtown Ottawa
4:00 pm       
Closing Prayer Service by Eastern Catholic Chaplaincy of Ottawa, Parliament Hill
6:00 pm Rose Dinner 
6:00 pm Youth Banquet / Dinner (for youth and chaperones only)    
Keynote Speaker: Matt Fradd, popular youth speaker on issues of sexuality, pornography and chastity
Location: Hampton Inn Ottawa, Conference & Event Centre, 200 Coventry Road, Ottawa, ON
Friday May 15 – Youth Conference
7:30 am Catholic Mass for those Youth Conference attendees who are interested
8:00 am to 3:00 pm Youth Conference & Workshops:  an intensive workshop for young people, designed to arm youth with expert knowledge and the necessary communications strategies to go back into their communities, tackling the culture of death head on, and transforming it into a culture of life, one person at a time.

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A consistent ethic of life

The Roman Catholic Church holds a consistent ethic of life. The Church offers a teaching on the inviolability, the sacredness and dignity of the human person. However, opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the dignity of the human person such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself, whatever insults human dignity such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, disgraceful working conditions where people are treated as instruments of gain rather than as free and responsible persons – all of these things and more poison human society.

Human life and human dignity encounter many obstacles in the world today, especially in North America. When life is not respected, should we be surprised that other rights will sooner or later be threatened? If we look carefully at the great dramas of the last century, we see that as free markets toppled Communism, exaggerated consumerism and materialism infiltrated our societies and cultures. Aging populations, especially in the west, and resulting smaller workforces are now creating a market push towards euthanasia. As St. John Paul II wrote: “a right to die will inevitably give way to the duty to die.”

Today we are living in the midst of a culture that denies solidarity and takes the form of a veritable “culture of death”. This culture is actively fostered by powerful cultural, economic and political currents that encourage an idea of society exclusively concerned with efficiency. It is a war of the powerful against the weak. There is no room in the world for anyone who, like the unborn or the dying, is a weak element in the social structure or anyone who appears completely at the mercy of others and radically dependent on them and can only communicate through the silent language of profound sharing of affection.  Human life has a sacred and religious value, but in no way is that value a concern only of believers.

Abortion is the most serious wound inflicted not only on individuals and their families who should provide the sanctuary for life, but inflicted as well on society and its culture, by the very people who ought to be society’s promoters and defenders.

Pope Benedict XVI on openness to life

In Pope Emeritus Benedict XVI’s 2009 landmark encyclical, Caritas in Veritate, (Charity in Truth), the Holy Father addressed clearly the dignity and respect for human life “which cannot in any way be detached from questions concerning the development of peoples.” Benedict wrote, “In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other states as if it were a form of cultural progress.”  “Openness to life is at the centre of true development,” writes the Pope. “When a society moves toward the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man’s true good. If personal and social sensitivity toward the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away.”

Pope Benedict summed up the current global economic crisis in a remarkable way with these words: “Human costs always include economic costs, and economic dysfunctions always involve human costs.” The Roman Catholic Church offers a teaching on the inviolability, the sacredness and the dignity of the human person: a 20/20 vision for which we must strive each day if we claim to be “pro-life.” We must strive to see the whole picture, not with tunnel vision.

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Pope Francis’ opposition to abortion

Last year on April 11, 2014, Pope Francis addressed the Italian Pro-Life Movement with this very moving words:

“One of the gravest risks our epoch faces, amid the opportunities offered by a market equipped with every technological innovation, is the divorce between economics and morality, the basic ethical norms of human nature are increasingly neglected. It is therefore necessary to express the strongest possible opposition to every direct attack on life, especially against the innocent and defenseless, and the unborn in a mother’s womb is the example of innocence par excellence. Let us remember the words of the Second Vatican Council: “Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes” (Pastoral Constitution Gaudium et Spes, n. 51).

…Anyone who is Christian has a duty to bear witness to the Gospel: to protect life courageously and lovingly in all its phases. I encourage you to do this always with closeness, proximity: so that every woman may feel respected as a person, heard, accepted and supported.”

Under the watchful gaze of Christ

In his address to the International Federation of Catholic Medical Associations on September 20, 2013, Pope Francis categorically condemned abortion and euthanasia. But his speech did not emphasize the customary philosophical, scientific and legal arguments. Rather, his critique appealed directly to the face of Christ. “Each one of us is invited to recognize in the fragile human being the face of the Lord, who, in his human flesh, experienced the indifference and loneliness to which we often condemn the poorest.”

The condemnation of abortion drew a parallel to the infant Jesus marked for destruction by Herod even before his birth. “Each child who is unborn, but is unjustly condemned to be aborted, bears the face of Jesus Christ, bears the face of the Lord, who, even before he was born, and then as soon as he was born, experienced the rejection of the world.” Similarly, the condemnation of euthanasia pointed to the face of Christ present in the elderly targeted for elimination. “Each old person, even if infirm or at the end of his or her days, bears the face of Christ. They cannot be discarded.”

Being pro-life is one of the deepest expressions of our baptism: we stand up as sons and daughters of the light, clothed in humility and charity, filled with conviction, speaking the truth with firmness, conviction and determination, and never losing joy and hope. Being pro-life is not an activity for a political party or a particular side of the spectrum. It is an obligation for everyone: left, right and centre! If we are pro-life, we must engage the culture around us, and not curse it. We must see others as Jesus does, and we must love them to life, even those who are opposed to us.

The litmus test for being pro-life is not only attending rallies or marches during the year in major cities of the world. The real test is what we do for life the remaining 364 days of the year, and what efforts, great and small, do we embrace to consistently and systematically oppose any type of murder, genocide, abortion, euthanasia or willful self-destruction, violations of human dignity, and coercions of the will.  How do we advocate for those who endure subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, human trafficking and disgraceful working conditions? All of these things and more poison human society.  Let us pray that we may have a strong, consistent ethic for life.

In the words of Pope Francis: “Each child who is unborn, but is unjustly condemned to be aborted, bears the face of Jesus Christ, bears the face of the Lord, who, even before he was born, and then as soon as he was born, experienced the rejection of the world.” Again: “Each old person, even if infirm or at the end of his or her days, bears the face of Christ. They cannot be discarded.”

Let us stand up for life, and see in the face of the weakest and most vulnerable people in society, the face of Christ.

Taking the Gospel of Life to the Streets…

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Last year on April 11, 2014, Pope Francis addressed the Italian Pro-Life movement with these provocative words:

“We know that human life is sacred and inviolable. Every civil right rests on the recognition of the first and fundamental right, that of life, which is not subordinate to any condition, be it quantitative, economic or, least of all, ideological. “Just as the commandment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills…. Human beings are themselves considered consumer goods to be used and then discarded. We have created a ‘throw away’ culture which is now spreading” (Apostolic Exhortation Evangelii Gaudium, n. 53). And in this way life, too, ends up being thrown away. One of the gravest risks our epoch faces, amid the opportunities offered by a market equipped with every technological innovation, is the divorce between economics and morality, the basic ethical norms of human nature are increasingly neglected. It is therefore necessary to express the strongest possible opposition to every direct attack on life, especially against the innocent and defenseless, and the unborn in a mother’s womb is the example of innocence par excellence. Let us remember the words of the Second Vatican Council: “Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes” (Pastoral Constitution Gaudium et Spes, n. 51).”

Today we are living in the midst of a culture that denies solidarity and takes the form of a veritable “culture of death”. This culture is actively fostered by powerful cultural, economic and political currents that encourage an idea of society exclusively concerned with efficiency. It is a war of the powerful against the weak. There is no room in the world for anyone who, like the unborn or the dying, is a weak element in the social structure or anyone who appears completely at the mercy of others and radically dependent on them and can only communicate through the silent language of profound sharing of affection. Abortion is the most serious wound inflicted not only on individuals and their families who should provide the sanctuary for life, but inflicted as well on society and its culture, by the very people who ought to be society’s promoters and defenders. Let us never forget Pope Benedict XVI’s words at the opening ceremony of World Youth Day 2008 in Sydney, Australia, on July 17, 2008:

And so we are led to reflect on what place the poor and the elderly, immigrants and the voiceless, have in our societies. How can it be that domestic violence torments so many mothers and children? How can it be that the most wondrous and sacred human space – the womb – has become a place of unutterable violence?

The Roman Catholic Church holds a consistent ethic of life. The Church offers a teaching on the inviolability, the sacredness and dignity of the human person. However, opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the dignity of the human person such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself, whatever insults human dignity such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, disgraceful working conditions where people are treated as instruments of gain rather than as free and responsible persons – all of these things and more poison human society.

In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other states as if it were a form of cultural progress.

“Openness to life is at the centre of true development,” wrote Pope Benedict in his encyclical “Caritas in Veritate.” When a society moves toward the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man’s true good. If personal and social sensitivity toward the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away.” The Holy Father sums up the current global economic crisis in a remarkable way with these words: “Human costs always include economic costs, and economic dysfunctions always involve human costs.”

The burning issues of the promotion of human life must be high on the agenda of every human being on every side of the political spectrum. They are not only the concern of the far right of the political spectrum. Many people, blinded by their own zeal and goodness, have ended up defeating the very cause for which we must all defend with every ounce of energy in our flesh and bones.

The market push towards euthanasia

FrancisElderlyIf we look carefully at the great dramas of the last century, we see that as free markets toppled Communism, exaggerated consumerism and materialism infiltrated our societies and cultures. Aging populations, especially in the west, and resulting smaller workforces are now creating a market push towards euthanasia. As St. John Paul II wrote: “a right to die will inevitably give way to the duty to die.”

Most people who think that euthanasia and assisted suicide should be legal are not thinking the whole issue through. They are thinking about personal autonomy and choice. They think about what it would be like to suddenly become incapacitated and consider such a life as undignified or worthless. Perhaps they consider severely disabled people as having no quality of life. Our dignity and quality of life don’t come from what we can or cannot do. Dignity and quality of life are not matters of efficiency, proficiency and productivity. They come from a deeper place – from who we are and how we relate to each other. True compassion leads to sharing another’s pain, not killing the person whose suffering we cannot bear.

What is wrong with abortion, euthanasia, embryo selection, and embryonic research is not the motives of those who carry them out. So often, those motives are, on the surface, compassionate: to protect a child from being unwanted, to end pain and suffering, to help a child with a life-threatening disease. But in all these cases, the terrible truth is that it is the strong who decide the fate of the weak; human beings therefore become instruments in the hands of other human beings.

Being pro-life is one of the deepest expressions of our baptism: we stand up as sons and daughters of the light, clothed in humility and charity, filled with conviction, speaking the truth to power with firmness, conviction and determination, and never losing joy and hope. Being Pro-Life is not an activity for a political party or a particular side of the spectrum. It is an obligation for everyone: left, right and centre! If we are Pro-Life, we must engage the culture around us, and not curse it. We must see others as Jesus does, and we must love them to life, even those who are opposed to us. Being pro-life in this day and age is truly prophetic, and it will bring about authentic development and enduring peace in our world.

Fr. Thomas Rosica, CSB CEO,
Salt and Light Catholic Media Foundation

 

(CNS photo/Paul Haring)

Perspectives Daily – Thurs. May 8, 2014

Today on Perspectives, the 2014 March for Life from Ottawa.

Taking the Gospel of Life to the Streets… in Ottawa and many other cities

1

Last month on April 11, 2014, Pope Francis addressed the Italian Pro-Life movement with these provocative words:


“We know that human life is sacred and inviolable. Every civil right rests on the recognition of the first and fundamental right, that of life, which is not subordinate to any condition, be it quantitative, economic or, least of all, ideological. “Just as the commandment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills…. Human beings are themselves considered consumer goods to be used and then discarded. We have created a ‘throw away’ culture which is now spreading” (Apostolic Exhortation Evangelii Gaudium, n. 53). And in this way life, too, ends up being thrown away. One of the gravest risks our epoch faces, amid the opportunities offered by a market equipped with every technological innovation, is the divorce between economics and morality, the basic ethical norms of human nature are increasingly neglected. It is therefore necessary to express the strongest possible opposition to every direct attack on life, especially against the innocent and defenseless, and the unborn in a mother’s womb is the example of innocence par excellence. Let us remember the words of the Second Vatican Council: “Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes” (Pastoral Constitution Gaudium et Spes, n. 51).”

 
Today we are living in the midst of a culture that denies solidarity and takes the form of a veritable “culture of death”. This culture is actively fostered by powerful cultural, economic and political currents that encourage an idea of society exclusively concerned with efficiency. It is a war of the powerful against the weak. There is no room in the world for anyone who, like the unborn or the dying, is a weak element in the social structure or anyone who appears completely at the mercy of others and radically dependent on them and can only communicate through the silent language of profound sharing of affection. Abortion is the most serious wound inflicted not only on individuals and their families who should provide the sanctuary for life, but inflicted as well on society and its culture, by the very people who ought to be society’s promoters and defenders. Let us never forget Pope Benedict XVI’s words at the opening ceremony of World Youth Day 2008 in Sydney, Australia, on July 17, 2008:

And so we are led to reflect on what place the poor and the elderly, immigrants and the voiceless, have in our societies. How can it be that domestic violence torments so many mothers and children? How can it be that the most wondrous and sacred human space – the womb – has become a place of unutterable violence?
The Roman Catholic Church holds a consistent ethic of life. The Church offers a teaching on the inviolability, the sacredness and dignity of the human person. However, opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the dignity of the human person such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself, whatever insults human dignity such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, disgraceful working conditions where people are treated as instruments of gain rather than as free and responsible persons – all of these things and more poison human society.

In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other states as if it were a form of cultural progress.

“Openness to life is at the centre of true development,” wrote Pope Benedict in his encyclical “Cartias in Veritate.” When a society moves toward the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man’s true good. If personal and social sensitivity toward the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away.” The Holy Father sums up the current global economic crisis in a remarkable way with these words: “Human costs always include economic costs, and economic dysfunctions always involve human costs.”
The burning issues of the promotion of human life must be high on the agenda of every human being on every side of the political spectrum. They are not only the concern of the far right of the political spectrum. Many people, blinded by their own zeal and goodness, have ended up defeating the very cause for which we must all defend with every ounce of energy in our flesh and bones.

The market push towards euthanasia

If we look carefully at the great dramas of the last century, we see that as free markets toppled Communism, exaggerated consumerism and materialism infiltrated our societies and cultures. Aging populations, especially in the west, and resulting smaller workforces are now creating a market push towards euthanasia. As St. John Paul II wrote: “a right to die will inevitably give way to the duty to die.”
Most people who think that euthanasia and assisted suicide should be legal are not thinking the whole issue through. They are thinking about personal autonomy and choice. They think about what it would be like to suddenly become incapacitated and consider such a life as undignified or worthless. Perhaps they consider severely disabled people as having no quality of life. Our dignity and quality of life don’t come from what we can or cannot do. Dignity and quality of life are not matters of efficiency, proficiency and productivity. They come from a deeper place – from who we are and how we relate to each other. True compassion leads to sharing another’s pain, not killing the person whose suffering we cannot bear.

popewheelchairs

What is wrong with abortion, euthanasia, embryo selection, and embryonic research is not the motives of those who carry them out. So often, those motives are, on the surface, compassionate: to protect a child from being unwanted, to end pain and suffering, to help a child with a life-threatening disease. But in all these cases, the terrible truth is that it is the strong who decide the fate of the weak; human beings therefore become instruments in the hands of other human beings.

Being pro-life is one of the deepest expressions of our baptism: we stand up as sons and daughters of the light, clothed in humility and charity, filled with conviction, speaking the truth to power with firmness, conviction and determination, and never losing joy and hope. Being Pro-Life is not an activity for a political party or a particular side of the spectrum. It is an obligation for everyone: left, right and centre! If we are Pro-Life, we must engage the culture around us, and not curse it. We must see others as Jesus does, and we must love them to life, even those who are opposed to us. Being pro-life in this day and age is truly prophetic, and it will bring about authentic development and enduring peace in our world.

Fr. Thomas Rosica, CSB CEO,
Salt and Light Catholic Media Foundation

1020886_842039

 

Perspectives Daily – Wednesday, July 17

Today on Perspectives Pope Francis addresses life issues, a special delivery is made to Rio de Janeiro and a look at the Christ the Redeemer statue.