Sunday, January 24, 2016

The Early Church on Abortion: 8 Quotes Before AD 400

You shall not kill the child by obtaining an abortion. Nor, again, shall you destroy him after he is born.”
St. Barnabas (“Epistle of St. Barnabas,” c. 70-100 A.D.)

“You shall not murder a child by abortion nor kill one who has been born.”
“The Didache [The Teaching Of The Twelve Apostles]” (c. 80-140 A.D.)

“Women who were reputed believers began to resort to drugs for producing sterility. They also girded themselves around, so as to expel what was being conceived. For they did not wish to have a child by either slave or by any common fellow – out of concern for their family and their excessive wealth. See what a great impiety the lawless one has advanced! He teaches adultery and murder at the same time!”
St. Hipploytus (“Refutation Of All Heresies,” c. 225 A.D.)

“He [the schismatic Novatian] struck the womb of his wife with his heel and hurried an abortion, thereby causing parricide.”
St. Cyprian of Carthage (“Epistle 52 To Cornelius,” c. 251 A.D.)

“A woman who deliberately destroys a fetus is answerable for murder. And any fine distinction as to its being completely formed or unformed is not admissible amongst us.”
St. Basil the Great (“Epistle 138,” c. 375 A.D.)

“Others drink for sterility and commit murder on the human not yet sown. Some when they sense that they have conceived by sin, consider the poisons for abortion, and frequently die themselves along with it, and go to Hell guilty of three crimes: murdering themselves, committing adultery against Christ, and murder against their unborn child.”
St. Jerome (“Epistle 22,” c. 380 A.D.)

“The rich women, to avoid dividing the inheritance among many, kill their own fetus in the womb and with murderous juices extinguish in the genital chamber their children.”
St. Ambrose (“On the Hexaemeron,” c. 386 A.D.)

“To destroy the fetus ‘is something worse than murder.’ The one who does this ‘does not take away life that has already been born, but prevents it from being born.'”
St. John Chrysostom (“Homilies on Romans,” c. 391 A.D.)

source: http://www.stpeterslist.com/1504/the-early-church-on-abortion-8-quotes-before-ad-400/

Sunday, March 2, 2014

"Pro-Choice" Deny Association w/ "Pro-Abortion"

The interesting thing is, when people advocate other causes, you don't hear them desperately trying to distance themselves from the activity under discussion. People who support capital punishment don't bristle at being called pro-death penalty. People who work for the protection of animals don't become infuriated if you refer to them as pro-animal. Those who support the Second Amendment don't attack you for calling them pro-gun, and the list goes on and on. The only exception to this is people who support abortion. On one hand they will viciously defend its legality while, on the other hand, doing everything humanly possible to deny any association with it.

The message in this is clear. Simply put, even these people realize that abortion is indefensible.

But beyond that, here's the issue I want to raise. Today, about 3500 American babies are going to have their legs torn off, their arms ripped out of the sockets, their chests crushed and their skulls split open. And when the day is over, most of their corpses will either be ground up in garbage disposals and flushed down the sewer system or tossed into dumpsters to be eaten by rats. Then tomorrow, another 3500 victims will be teed up, and the day after that another 3500, and the day after that another 3500, and so on.

What I want to know is this: for those defenseless babies, what is the difference between pro-abortion and pro-choice?

-- Mark Crutcher 

Read the rest:  http://www.lifeissues.net/writers/brown/brown_141distinction.html
 
The interesting thing is, when people advocate other causes, you don't hear them desperately trying to distance themselves from the activity under discussion. 
• People who support capital punishment don't bristle at being called pro-death penalty. 
• People who work for the protection of animals don't become infuriated if you refer to them as pro-animal. 
• Those who support the Second Amendment don't attack you for calling them pro-gun, and the list goes on and on. 
 
The only exception to this is people who support abortion. On one hand they will viciously defend its legality while, on the other hand, doing everything humanly possible to deny any association with it.

The message in this is clear. Simply put, even these people realize that abortion is indefensible.

But beyond that, here's the issue I want to raise. Today, about 3500 American babies are going to have their legs torn off, their arms ripped out of the sockets, their chests crushed and their skulls split open. And when the day is over, most of their corpses will either be ground up in garbage disposals and flushed down the sewer system or tossed into dumpsters to be eaten by rats. Then tomorrow, another 3500 victims will be teed up, and the day after that another 3500, and the day after that another 3500, and so on.

What I want to know is this: for those defenseless babies, what is the difference between pro-abortion and pro-choice?

-- Mark Crutcher

Read the rest: http://www.lifeissues.net/writers/brown/brown_141distinction.html
 

PP President Cecile Richards - "When life begins not ‘really relevant’"

The current head of Planned Parenthood knows that based on science that life begins at the moment of conception, but she struggled pathetically trying to avoid this topic during a recent interview . . . .
 
http://www.lifesitenews.com/.../video-planned-parenthood...


Thursday, September 5, 2013

Fetal Pain

September 4, 2013 (NRLC) -

Over the past decade NRL News and NRL News Today have collectively carried dozens and dozens and DOZENS of articles about the topic of the capacity of the unborn child to feel pain. So when colleagues tell you on your return to work of a must-read article, the first temptation might be to expect too little rather than too much. But after reading Eric Schulzke’s “The disputed science of fetal pain,” I can see why they say the article is balanced—a rarity—and comprehensive—even rarer.
Schulzke cleverly works backwards. He starts with newborns who were born premature. Their parents are absolutely convinced their twin sons experienced pain at birth. “The pain markers went well beyond facial cues,” Schulzke writes. “Even routine blood draws or IV insertions could cause measurable reactions.”

And in stark contrast to what prevailed not so long ago, “Anesthesia is now routine for both neonatal and fetal surgery, but a generation ago newborns were thought to not perceive pain, and they routinely underwent surgery without anesthesia.” That would be considered barbaric today.
He interviewed Dr. Ray Paschall about fetal surgery and the use of anesthesia. Dr. Paschall has performed around 260 surgeries on babies before birth and “was part of a team that developed fetal surgery for myelomeningocele, a type of spina bifida, where the spine fails to close correctly, leaving it exposed to corrosive amniotic fluid.”

Schulzke notes that “Pre-birth intervention has been found to significantly improve outcomes. The target age for these surgeries, Paschall said, is between 21 and 25 weeks of gestational age, which happens to be precisely the age targeted in fetal pain abortion legislation.” He “firmly believes” they feel pain.

You can read this fascinating account in its entirety so let me summarize some of what the story accomplishes.

It takes on the principle arguments against the idea that the unborn child can feel pain beginning at 20 weeks fetal age (equivalent to “22 weeks of pregnancy”). For starters, Paschall is deeply skeptical of those who argue that “the unborn fetus is immersed in a mix of fluids that chemically induce sleep, meaning that even if the brain wiring were in place, the fetus will still be oblivious.”
We have discussed this absurd contention at much greater length elsewhere. (See “Royal College of Ob-GYN ‘Fetal Awareness’ Report Does Nothing to Rebut Conclusion Unborn Can Experience Pain at 20 Weeks.”)

He also helpfully juxtaposes the work of Dr. Kawaljeet Anand, who affirms the reality of fetal pain, and a 2005 co-authored article published in Journal of the American Medical Association. Anand’s research is head and shoulders more persuasive, beginning with a landmark 1987 article in the New England Journal of Medicine in which “Anand proved that newborns not only perceived pain,” Schulzke writes, “but that they were literally dying from it.”

Schulzke adds, “In one of his studies, mortality dropped from 25 to 10 percent just through using anesthesia. By the turn of the 21st century, thanks largely to Anand, newborn anesthesia was standard.”

Anand then moved on to the question of pain experienced before birth. Not only did he find that it was a reality, Anand “argued that a fetus or premature newborn may actually feel pain more intensely than an older newborn,” Schulzke writes. “He asserted in 2007 congressional testimony on fetal pain legislation that ‘a fetus at 20 to 32 weeks of gestation would experience a much more intense pain than older infants or children or adults’ because certain pain mechanisms are in play much earlier, while ‘fibers which dampen and modulate the experience of pain’ are delayed until between 32-34 weeks.”

The reader is exposed to an important shift in the debate over fetal pain. The centrality of the cortex to pain has been challenged, indeed, one could argue, debunked by research that demonstrated children born without a higher brain structures (‘decorticate’ patients) are capable of experiencing pain and also other conscious behaviors.

In many ways, the most instructive portion of the story is that Schulzke explains the fork in the road over the debate about fetal pain. He quotes Maureen Condic, a neurobiologist at the University of Utah Medical School, who has testified before Congress on the question.
“’One camp gives a fundamentally psychological definition of pain perception,’ she said. ‘They say that to experience pain you must have conscious awareness. That, they argue, requires life experience to put sensations in context.’
“On the other side are those who, like Condic, see pain mainly as a biological reaction to trauma, one easily centered in the thalamus long before (and long after) the cortex is involved.”
Equally important Schulzke delves into the issue of where the deniers like Professor Stuart Derbyshire will eventually wind up. Derbyshire wrote in a widely-cited 2006 British Medical Journal piece that
“If pain also depends on content derived from outside the brain, then fetal pain cannot be possible, regardless of neural development.”
Schulzke draws the inevitable conclusion: “Not even a complete link between the cortex and thalamus would thus satisfy Derbyshire, who insists that pain requires experience only gained with time. Even a full-term newborn fails that test.” (my emphasis)

A terrific overview that addresses a ton of issues in a thorough but understandable way. Take ten minutes out and read “The disputed science of fetal pain.”

Reprinted with permission from NRLC

http://www.lifesitenews.com/news/all-you-need-to-know-about-fetal-pain-in-one-story

Monday, October 15, 2012

Girl Scouts, Sullied

Bolding - my emphasis
Friday, 03 June 2011
A Catholic bishop just released a warning to Catholic parents about – of all things – the Girl Scouts. Auxiliary Bishop James Conley of Denver praises the Girl Scouts for forming “the young person in a spirit of service” and a “sense of duty to the wider community.” The group also “builds character and cultivates civic pride.”  

But, says Conley, “over the past year, a growing number of Catholic parents and youth ministers have shared concern with me. Their unease involves the Girl Scouts and especially the World Association of Girl Guides and Girl Scouts (WAGGS).”
Conley says parents should explore the Girl Scouts and WAGGS websites and pay attention to all the links, which will be a “sobering experience.” 

He quotes one youth minister:
“It’s hard to imagine that a girl who remains involved with Girl Scouts into young adulthood won’t eventually learn of the connection her organization has with ‘pro-choice,’ pro-contraception, and ‘reproductive freedom’ groups. Having been influenced by GSUSA, she’ll be more receptive to this agenda. And if she was introduced to GSUSA through her parents and her local parish, then that will inevitably create contradiction between her Catholic faith and her Scouting experience.”
This is strong language from a respected Catholic bishop, but he likely will not be the only one stepping up to warn Catholic parents about what has happened to the Girl Scouts. Many other bishops are now reviewing their diocese’s connection with this once esteemed institution. 

Scrutiny of the Girl Scouts increased exponentially over the past year and a half since the group I lead, C-FAM (Catholic Family and Human Rights Institute) reported on a Girl Scout panel held at – where else? – the United Nations. We have watched the Girl Scouts for years as they have participated in the annual U. N. Commission on the Status of Women, what can only be described as a pro-abortion jamboree. 

Two years ago we sent some high school students into the Girl Scout panel, a panel where parents are not allowed. These wholesome young girls from a Catholic high school in Rhode Island said the panel was “creepy,” including odd role-playing about their bodies.

A year ago, one of our colleagues was sufficiently concerned that she went to the U. N. Girl Scout panel. She sat down, but was immediately asked to leave by the Girl Scout handlers. No parents allowed. So she hung around outside the locked door and when the meeting broke up she immediately went inside. What she found shocked her, a stack of brochures called “Healthy, Hot, and Happy,” which, among other things extols the virtues of anal sex. The brochure, produced by Planned Parenthood, is intended for adolescents with HIV/AIDS.
 
    The offending brochure
What was this material doing at a closed-door Girl Scout panel? For that, one has to look at what has been a long time relationship between the Girl Scouts and Planned Parenthood. 

In 2004 a Girl Scout troop in Texas held a conference at which they distributed sexually graphic brochures, not unlike the one at the U. N. Girl Scout panel. This caused a nationwide stink including a boycott of Girl Scout cookies. Girl Scouts USA President Kathy Cloninger appeared on the Today Show to try and calm everybody down.
Cloninger actually admitted, however, that the Girl Scouts work with Planned Parenthood: 
“We have relationships with our church communities, with YMCAs, and with Planned Parenthood organizations across the county, to bring information-based sex education programs to girls.” 
Even during the present crisis, the Girl Scouts have not denied or clarified this statement. They do say the Girl Scouts does not have a formal relationship with Planned Parenthood. Lots of wiggle room in that word “formal.” 

After the report about their panel at the United Nations and the vulgar brochures, Girl Scout flacks in New York swung into action and offered various justifications. They have claimed that the brochures weren’t in the room, that someone else must have left them there, that if they were in the room the Girl Scouts did not distribute them – and so on. 

A group called the National Federation of Catholic Youth Ministries has given cover to the Girl Scouts. This group supports and promotes scouting among Catholic schoolgirls. But they are folks who are supposed to be watching out for our girls. Its Executive Director, Robert McCarty, did his own “investigation” and, no surprise, gave the Girl Scouts a clean bill of health. What’s more, the report attacked C-FAM for making the initial report. Did his report address the comment by Kathy Cloninger that the Girl Scouts have a relationship with Planned Parenthood? Or any of the evidence that Girl Scout troops actually run programs with Planned Parenthood? Not a peep. 

I suspect that at the U. N. Planned Parenthood, being quite cozy with the Girl Scouts, said something like, “can we put these brochures in the room for your conference” and the Girl Scout leaders told their Planned Parenthood friends, “sure no problem,” all the while thinking that no one was watching. 

But this is only the tip of the iceberg. Many Catholic parents – and now bishops – are waking up the fact that the Girl Scouts at the national and international level have been taken over by the pelvic left, who are busy trying to indoctrinate our girls with their agenda. 

Parents should know that there are alternatives to the Girl Scouts. American Heritage Girls, for instance, is quite wholesome and free of the questionable ideology that has infiltrated Girl Scouts USA. American Heritage Girls even signed a letter of cooperation with the Boy Scouts, who have remained so true to their mission they are regularly attacked by the usual crew.

It is not too late to save the Girl Scouts, but only if people inside and outside the organization take action to stop the corruption of yet another American institution.


 
By Austin Ruse    
Austin Ruse is the President of the New York and Washinton, D.C.-based Catholic Family & Human Rights Institute (C-FAM), a research institute that focuses exclusively on international social policy. The opinions expressed here are Mr. Ruse’s alone and do not necessarily reflect the policies or positions of C-FAM.

 
 
©2011 The Catholic Thing. All rights reserved. For reprint rights, write to: info@frinstitute.org
 
The Catholic Thing is a forum for intelligent Catholic commentary. Opinions expressed by writers are solely their own.

Tuesday, September 11, 2012

Contraception, Politics, and Culture

Catholics have been energized politically since the revelation of the religious-liberty-destroying HHS mandate forcing contraception coverage in violation of the consciences of Catholic employers. While it is clear to most orthodox Catholics, some Protestants, and those well-versed in Constitutional law that the HHS mandate is abhorrent, it is equally clear that nominal Catholics, other Protestants, and secular society see no problem with contraception as health care.

There is something to be said for winning small battles, and for winning political battles, and I certainly don’t want Catholics or the Bishops to let up their pressure on the Obama administration for forcing its mandate on us. I think it is shortsighted, though, to see the endgame as simply overturning the mandate; similarly, I don’t think it suffices to express our dissent from the mandate as simply because “it violates our first amendment rights.” A huge proportion of the population not only doesn’t see anything wrong with contraception, but considers it a great good for society. I imagine most of these people think it is just as odd for Catholics to be against contraception as it is for the Amish to be against electricity. Therefore, we need to not only explain why we are against the contraception mandate, but why we are against contraception itself (which T&C bloggers have done many times; some examples are here, here, and here).

In discussions among faithful Catholics about contraception, the point usually gets made that we do not hear enough about the evils of contraception from the pulpit. Not being a priest myself, I can only speculate on why this might be: 1) some priests do not know (I can’t imagine) or 2) do not agree with the Church’s teaching, continuing the “tradition” of dissent from Humanae Vitae, but the most likely reason seems to be that 3) priests do not want to alienate their flock, the vast majority of whom (they assume) buy into the secular mindset that contraception is kosher.
Why would priests assume this? Well, again, in discussions among faithful Catholics about contraception, the point also usually gets made that “90% of Catholics contracept.” It isn’t clear where this high percentage comes from, but our priests deserve to know about recent polls that refute it. Matt mentioned one a while ago, and Emily at CatholicVote mentioned another last week:
The data confirms that most Catholic women do not fully support the Church’s teachings on contraception and natural family planning. However, Catholic women who regularly participate in the Church’s sacramental life (Mass and Confession) agree with the teachings on contraception and family planning in significantly higher numbers than women overall. Moreover, many Catholic women express partial agreement with these teachings and show encouraging receptivity to learning more about them. This receptivity offers the Church a previously unrealized opportunity to communicate those teachings more persuasively and effectively…
Our data suggests that the Church might do well to focus pastoral outreach on the “soft middle,” women who neither embrace the Church’s teaching on contraception, nor reject it out of hand. A strong plurality (44%) of church-going women express a nuanced view of Church teachings, saying they accept “parts” but “not all” of the teaching on contraception. These women embrace their faith (90% overall say their Catholic faith is an important part of daily life) and few show hardened opposition to the Church’s authority (just 18% say their partial rejection of the Church’s teaching is because they do not accept the Church’s moral authority on these issues).
Fifty-three percent of weekly Mass-goers who accept parts but not all of Church teaching indicate some openness to learning more about the Church teachings on contraception. And two-thirds (67%) of these receptive women are already connected in some way to parish life. In short, they are reachable, given the right message and approach. The most persuasive messages may be more practical and benefits-oriented than spiritual or authoritative. Women show interest in hearing testimonies from other couples on the health and relationship benefits of natural family planning (23%) and natural family planning’s effectiveness (22%). They also indicate interest in a doctor’s recommendation of natural family planning and its effectiveness (23%) and studies that show natural family planning is highly effective (22%).
The research doesn’t paint the rosiest of pictures; Catholics have not been immune from the sexual licentiousness our culture has been bent on promoting for the past half-century. But I think the following conclusions can certainly be made:
  1. If priests do not talk to their congregations about contraception, the culture will. I can’t imagine another issue of Church teaching where priests would defer to the majority opinion on the matter. The culture doesn’t seem too keen on accepting that Jesus is really present in the Eucharist or that he was God as well as man, but no priest would back down on these teachings. While every priest would promote the eighth commandment, what is contraception if not lying with one’s body?
  2. The people in the pews every week are a much more sympathetic audience than priests may think. Even if a large proportion of Catholics use contraception (which is disputed), the proportion falls dramatically when you look at regular Mass attendees. And even among those who don’t fully agree with the Church’s teaching, many are open to hearing more.
  3. Educating the parish is not just the priests’ job. The laity, who may have more medical knowledge or practical experience with NFP and the side-effects of contraception, need to step up as educators, mentors, and friends for those who struggle with the Church’s teaching or with using Natural Family Planning.
So be emboldened, priest-readers of T&C. Many in the pews agree with the Church’s teaching on contraception, many want to hear more about the Church’s teaching on contraception, and very few adamantly disagree with it. Don’t be concerned that some may think  “this saying is hard; who can accept it?” When you preach on this subject, you will be preaching to the choir but the choir will thank you for it.