Archives
- January 2019
- December 2018
- November 2018
- October 2018
- September 2018
- July 2018
- June 2018
- May 2018
- April 2018
- March 2018
- February 2018
- January 2018
- December 2017
- November 2017
- October 2017
- September 2017
- August 2017
- July 2017
- June 2017
- May 2017
- April 2017
- March 2017
- February 2017
- January 2017
- December 2016
- November 2016
- October 2016
- September 2016
- August 2016
- July 2016
- June 2016
- May 2016
- April 2016
- March 2016
- February 2016
- January 2016
- December 2015
- November 2015
- October 2015
- September 2015
- August 2015
- July 2015
- June 2015
- May 2015
- April 2015
- March 2015
- February 2015
- January 2015
- December 2014
- November 2014
- October 2014
- September 2014
- August 2014
- July 2014
- June 2014
- May 2014
- April 2014
- March 2014
- February 2014
- January 2014
- December 2013
- November 2013
- October 2013
- September 2013
- August 2013
- July 2013
- June 2013
- May 2013
- April 2013
- March 2013
- February 2013
- January 2013
- December 2012
- November 2012
- October 2012
- September 2012
- August 2012
- July 2012
- June 2012
- May 2012
- April 2012
- March 2012
- February 2012
- January 2012
- December 2011
- November 2011
- October 2011
- September 2011
- August 2011
- July 2011
- June 2011
- May 2011
- April 2011
- March 2011
- February 2011
- January 2011
- December 2010
- November 2010
- October 2010
- September 2010
- August 2010
- July 2010
- June 2010
- May 2010
- April 2010
- March 2010
- February 2010
- January 2010
- December 2009
- November 2009
- October 2009
- September 2009
- August 2009
- July 2009
- June 2009
- May 2009
-
Recent Posts
- THE HUMAN PERSON SEXUALITY & FAMILY POLITICS & LAW EDUCATION & CULTURE BUSINESS & ECONOMICS ABORTION Bad (Though Not Entirely Bad) Pro-Life Arguments JANUARY 14, 2019BY FRANCIS J. BECKWITH Good intentions are not enough. Pro-lifers need good arguments too. We should avoid the temptation to make these popular, emotionally compelling, but badly reasoned arguments against abortion. In the Summa Theologica, St. Thomas Aquinas warned his fellow Christians, “For when anyone in the endeavor to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of the unbelievers: since they suppose that we stand upon such reasons, and that we believe on such grounds.” This is true of moral and political arguments just as much as theological and philosophical ones. For those of us who believe in the sanctity of human life and seek to persuade those with whom we disagree, it is essential that the reasons we give actually support our position. Unfortunately, some well-meaning prolife advocates present arguments that are emotionally moving but shift the focus away from the essence of the sanctity of life ethic: it is always, everywhere, morally wrong to intentionally kill an innocent human person. A shift away from that focus not only gives our critics a mistaken impression about the strength of our position, but also misleads them as to what we actually believe about the nature of unborn human life. What follows are descriptions of some of these bad pro-life arguments—and explanations of why pro-lifers shouldn’t make them. The Argument from Killing Beethoven. There are variations on this argument. They are usually in the form of a dialogue, such as this one, quoted by Garrett Hardin: Two physicians are talking shop. “Doctor,” says one, “I’d like your professional opinion. The question is, should the pregnancy have been terminated or not? The father was syphilitic. The mother was tuberculous. They had already had four children: the first was blind, the second died, the third was deaf and dumb, and the fourth was tuberculous. The woman was pregnant for the fifth time. As the attending physician, what would you have done?” “I would have terminated the pregnancy.” “Then you would have murdered Beethoven.” Imagine, however, all the facts about Beethoven’s parents, siblings, and family life were also true of Adolf Hitler’s. Could not a pro-choice advocate then end the dialogue this way?: “As the attending physician, what would you have done?” “I would have terminated the pregnancy.” “Congratulations, you just saved the lives of six million Jews.” For those who defend the sanctity of life, the wrongness of intentionally killing an innocent human person does not depend on whether or not he or she will become a world class composer or a moral monster. Fetus-Ludwig and Fetus-Adolf are equally human and equally innocent, just as an anonymous homeless person, an asylum-seeking immigrant, and Jeff Bezos each possesses the same inviolable right to life. The dignity of each member of the human family is not affected by what we may think he or she is capable of contributing, whether to the country’s gross domestic product or to the world’s cultural riches. That’s why the Beethoven argument is superfluous at best and misleading at worst. The Argument from Gruesome Abortion Procedures Because the aim of an abortion is to terminate pregnancy in a way that ensures that the fetus dies, the woman is not harmed, and all the fetal parts are evacuated from her womb, abortion procedures involve the intentional dismemberment, poisoning, crushing, and/or stabbing of a living human fetus. For this reason, films like The Silent Scream and photographs of aborted fetuses are sometimes effectively used by pro-life groups in their public presentations. Priests for Life, for example, publishes these words on its website above a gallery of pictures that includes aborted fetuses: “The abortion images below show some of the grim reality of abortion. Only seeing such images of abortion can bring us to the kind of indignation needed to sustain the sacrifices that will be necessary to finally bring an end to this injustice.” But how, precisely, does this show that abortion is gravely wrong? After all, if one believes, as most pro-choice advocates do, that any being’s moral status depends on its having a certain level of conscious existence and self-awareness, and a fetus during most of its gestation has not achieved that level, then virtually no abortions are unjust, regardless of how gruesome the photos of their aftermath may appear. Moreover, there are many events and activities that have been photographed that some would find gruesome, though they are not gravely wrong, such as President John F. Kennedy’s autopsy, the bullet-riddled bodies of Nazi soldiers, the gutting of a deer, or the open-heart surgery of an elderly patient. On the other hand, suppose that a new technology allows a physician to instantly dematerialize the fetus like a Star Trek phaser set on kill. Because this new technology is cheap, efficient, and safe for the pregnant woman, no more gruesome abortions are performed. But if you think that abortion is gravely wrong, would this absence of gruesomeness make any difference to that moral judgment? Would it make the fetus any less a member of the human community? It may be that the post-abortion images are being used by pro-life supporters to rebut the claim by some pro-choice advocates that the fetus is merely a “clump of cells” or is not yet an individual human organism. But virtually all sophisticated pro-choice thinkers do not claim any such thing. They recognize the fetus’s humanity, but they deny that it has moral status. They argue, as I noted above, that because the fetus lacks certain presently exercisable powers, e.g., a certain level of conscious existence and self-awareness, it lacks moral status. This distinction has been defended in differing ways by some notable academics, including Ronald Dworkin, Michael Tooley, and Peter Singer, none of whom denies the fetus’ humanity. Of course, many of us have critiqued this position, arguing that the moral status of the fetus does not depend on what it does, but rather on what it is. For if human ability (or achievement) is the sine qua non of an individual’s right to life, then it is difficult to explain why we shouldn’t abandon the idea of human equality, since all our abilities come in degrees at every stage of human development. As the pro-choice philosopher Jeff McMahan writes: “It is hard to avoid the sense that our egalitarian commitments rest on distressingly insecure foundations” if “the properties on which our moral status appears to supervene are all matters of degree.” Nevertheless, one has to make the argument. Gruesome pictures by themselves won’t do. The Argument from Abortion Regret and Emotional Pain Beginning in the late 1990s, certain segments of the pro-life movement started shifting the focus of their opposition to abortion from the wrongness of taking innocent human life to the emotional and psychic injuries that they claim women suffer as a consequence of procuring an abortion. There is, of course, nothing untoward in drawing people’s attention to collateral harms that may flow from elective abortion. But even a pro-choice advocate could concede that point without ever acquiescing to the pro-life view of unborn human life. Emotional and psychic injuries, by themselves, cannot establish the moral quality of the act that one believes caused them. Suppose you enlist in the Army and are sent off to fight in a just war. While in combat, you kill five enemy combatants, and you know you are morally justified in doing so. Nevertheless, when you return home, you begin to regret your enlistment, since you now suffer from depression, post-traumatic stress syndrome, and anxiety. Your therapist attributes these mental struggles directly to the violence in which you engaged while in combat, even though you know that the war and the killing were both just. On the other hand, one’s actions do not become right or good just because one has no regrets about them or emotional pain resulting from them. If a sexual predator shows no remorse for his actions, and in fact thinks of his “successes” as romantic conquests that affirm his self-worth, no one would say that his actions are therefore morally just. By overemphasizing stories of abortion regret, the pro-life advocate sets himself up for the obvious counternarratives by his pro-choice critics. They can simply collect and publicize their own stories of women who either do not regret having an abortion or are pleased that they went through with the procedure, which is precisely what has happened. Advocates of the sanctity of life must take concrete actions to care for the wellbeing of both mother and child. But to tightly tether the pro-life cause to the vicissitudes of the social sciences—implying that the wrongness of abortion depends in some way, however modest, on the bad psychological effects of procuring one—teaches the wrong lesson. A Kernel of Truth Is Not Enough In each of these bad prolife arguments, there is a kernel of truth. The killing Beethoven argument appeals to our deep intuition that a human being’s intrinsic worth does not depend on the condition of her parents or the circumstances of her birth, but it fails to acknowledge that her worth doesn’t depend on the prospects of her future either. The argument from gruesome abortion procedures shows us that the unborn child is a human being, but it cannot by itself show us that abortion is the unjust killing of an innocent human person. The argument from abortion regret and emotional pain may tell us that some women who choose abortion suffer psychological injury, but such consequences cannot tell us whether or not abortion is morally wrong. Because these arguments have a kernel of truth in them, they may very well serve as a catalyst for deeper reflection that leads one to truly see the unborn child as one of us. For that reason, they are not entirely bad. Nevertheless, pro-lifers should remember that these arguments by themselves cannot establish the veracity of our position and principles, no matter how rhetorically powerful they may seem. About the Author FRANCIS J. BECKWITH Francis J. Beckwith is Professor of Philosophy & Church-State Studies, and Associate Director of the Graduate Program in Philosophy, at Baylor University. Among his books are Defending Life: A Moral and Legal Case Against Abortion Choice (2007) and the award-winning Taking Ri..
- THE ONLY PERSONS BENEFITTING FROM THE CONVICTION OF Cardinal Pell ARE FRANCIS THE MERCIFUL AND HIS VATICAN ASSOCIATES WHO GAINED FREE ACCESS TO THE VATICAN’S WEALTH
- SOME PROFOUND INSIGHTS INTO THE SEX CRISIS IN THE CHURCH
- THE REHABILITATION OF THEODORE MCCARICK
- Fr. Rutler’s Weekly Column January 13, 2019 The foundational documents of our nation were influenced by Catholic political philosophers such as Aquinas, Suárez, Báñez, Gregory of Valencia and Saint Robert Bellarmine, who wrote before theorists like Hobbes and Rousseau. This contradicts a popular impression that democracy was the invention of the Protestant Reformation. Luther and Calvin considered popular assemblies highly suspect. The concept of the Divine Right of Kings, which was a prelude to what we call “statism” and “big government,” was systematized by the Protestant counselor to King James I of England, Robert Filmer. For all his vague Deism, Thomas Jefferson might have acknowledged those Catholic sources, if obliquely, in his eloquent phrases. The Constitution’s First Amendment guarantee of the free exercise of religion and Article VI’s prohibition of religious tests for public office were developments rooted in the Thomistic outlines of human rights and dignity declared in the Magna Carta and the Declaration of Arbraoth. This was lost on some senators who have violated Constitutional guarantees by subjecting judicial nominees to religious tests. One senator complained to a Catholic nominee for the Seventh Circuit Court of Appeals that “the dogma lives loudly within you.” Two other senators said that the President’s nominee for a federal district court in Nebraska was unsuitable because his membership in the Knights of Columbus committed him to “a number of extreme positions.” Members of their political party consider opposition to same-sex marriage and abortion “extreme.” This would characterize the Pope as an extremist, but at least he is not a judicial nominee. In the Statuary Hall of our nation’s Capitol are sculptures portraying heroes who represent the best of the history and culture of each state. They include Saint Junípero Serra of California, Saint Damien de Veuster of Hawaii, Declaration of Independence signer Charles Carroll of Maryland, Father Eusebio Kino of Arizona, General James Shields of Illinois, Chief Justice Edward Douglass White of Louisiana, Father Jacques Marquette of Wisconsin, Patrick McCarran of Nevada, Dennis Chavez of New Mexico, John Burke of North Dakota, John McLoughlin of Oregon, Mother Joseph of the Sacred Heart Pariseau of Washington, and John Edward Kenna of West Virginia, all of whom were Catholic. These canonized saints, statesmen, soldiers, jurists and pioneers would be extremists unworthy of public office in the estimation of some current senators for whom subscription to natural law and obedience to the Ten Commandments are violations of what they fantasize as the norm of moral being. The coruscating illiteracy of such senators burlesques reason. At every performance of Mozart’s Don Giovanni, audiences wait for the fifth scene of the second act, when the haunting statue of the Commendatore comes alive and knocks on the door to the sound of trombones. Would that all those statues of some of our nation’s greatest figures might come down from their pedestals and challenge the vacant minds of those inquisitorial senators to explain what constitutes extremism.
Top Posts & Pages
- THE HUMAN PERSON SEXUALITY & FAMILY POLITICS & LAW EDUCATION & CULTURE BUSINESS & ECONOMICS ABORTION Bad (Though Not Entirely Bad) Pro-Life Arguments JANUARY 14, 2019BY FRANCIS J. BECKWITH Good intentions are not enough. Pro-lifers need good arguments too. We should avoid the temptation to make these popular, emotionally compelling, but badly reasoned arguments against abortion. In the Summa Theologica, St. Thomas Aquinas warned his fellow Christians, “For when anyone in the endeavor to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of the unbelievers: since they suppose that we stand upon such reasons, and that we believe on such grounds.” This is true of moral and political arguments just as much as theological and philosophical ones. For those of us who believe in the sanctity of human life and seek to persuade those with whom we disagree, it is essential that the reasons we give actually support our position. Unfortunately, some well-meaning prolife advocates present arguments that are emotionally moving but shift the focus away from the essence of the sanctity of life ethic: it is always, everywhere, morally wrong to intentionally kill an innocent human person. A shift away from that focus not only gives our critics a mistaken impression about the strength of our position, but also misleads them as to what we actually believe about the nature of unborn human life. What follows are descriptions of some of these bad pro-life arguments—and explanations of why pro-lifers shouldn’t make them. The Argument from Killing Beethoven. There are variations on this argument. They are usually in the form of a dialogue, such as this one, quoted by Garrett Hardin: Two physicians are talking shop. “Doctor,” says one, “I’d like your professional opinion. The question is, should the pregnancy have been terminated or not? The father was syphilitic. The mother was tuberculous. They had already had four children: the first was blind, the second died, the third was deaf and dumb, and the fourth was tuberculous. The woman was pregnant for the fifth time. As the attending physician, what would you have done?” “I would have terminated the pregnancy.” “Then you would have murdered Beethoven.” Imagine, however, all the facts about Beethoven’s parents, siblings, and family life were also true of Adolf Hitler’s. Could not a pro-choice advocate then end the dialogue this way?: “As the attending physician, what would you have done?” “I would have terminated the pregnancy.” “Congratulations, you just saved the lives of six million Jews.” For those who defend the sanctity of life, the wrongness of intentionally killing an innocent human person does not depend on whether or not he or she will become a world class composer or a moral monster. Fetus-Ludwig and Fetus-Adolf are equally human and equally innocent, just as an anonymous homeless person, an asylum-seeking immigrant, and Jeff Bezos each possesses the same inviolable right to life. The dignity of each member of the human family is not affected by what we may think he or she is capable of contributing, whether to the country’s gross domestic product or to the world’s cultural riches. That’s why the Beethoven argument is superfluous at best and misleading at worst. The Argument from Gruesome Abortion Procedures Because the aim of an abortion is to terminate pregnancy in a way that ensures that the fetus dies, the woman is not harmed, and all the fetal parts are evacuated from her womb, abortion procedures involve the intentional dismemberment, poisoning, crushing, and/or stabbing of a living human fetus. For this reason, films like The Silent Scream and photographs of aborted fetuses are sometimes effectively used by pro-life groups in their public presentations. Priests for Life, for example, publishes these words on its website above a gallery of pictures that includes aborted fetuses: “The abortion images below show some of the grim reality of abortion. Only seeing such images of abortion can bring us to the kind of indignation needed to sustain the sacrifices that will be necessary to finally bring an end to this injustice.” But how, precisely, does this show that abortion is gravely wrong? After all, if one believes, as most pro-choice advocates do, that any being’s moral status depends on its having a certain level of conscious existence and self-awareness, and a fetus during most of its gestation has not achieved that level, then virtually no abortions are unjust, regardless of how gruesome the photos of their aftermath may appear. Moreover, there are many events and activities that have been photographed that some would find gruesome, though they are not gravely wrong, such as President John F. Kennedy’s autopsy, the bullet-riddled bodies of Nazi soldiers, the gutting of a deer, or the open-heart surgery of an elderly patient. On the other hand, suppose that a new technology allows a physician to instantly dematerialize the fetus like a Star Trek phaser set on kill. Because this new technology is cheap, efficient, and safe for the pregnant woman, no more gruesome abortions are performed. But if you think that abortion is gravely wrong, would this absence of gruesomeness make any difference to that moral judgment? Would it make the fetus any less a member of the human community? It may be that the post-abortion images are being used by pro-life supporters to rebut the claim by some pro-choice advocates that the fetus is merely a “clump of cells” or is not yet an individual human organism. But virtually all sophisticated pro-choice thinkers do not claim any such thing. They recognize the fetus’s humanity, but they deny that it has moral status. They argue, as I noted above, that because the fetus lacks certain presently exercisable powers, e.g., a certain level of conscious existence and self-awareness, it lacks moral status. This distinction has been defended in differing ways by some notable academics, including Ronald Dworkin, Michael Tooley, and Peter Singer, none of whom denies the fetus’ humanity. Of course, many of us have critiqued this position, arguing that the moral status of the fetus does not depend on what it does, but rather on what it is. For if human ability (or achievement) is the sine qua non of an individual’s right to life, then it is difficult to explain why we shouldn’t abandon the idea of human equality, since all our abilities come in degrees at every stage of human development. As the pro-choice philosopher Jeff McMahan writes: “It is hard to avoid the sense that our egalitarian commitments rest on distressingly insecure foundations” if “the properties on which our moral status appears to supervene are all matters of degree.” Nevertheless, one has to make the argument. Gruesome pictures by themselves won’t do. The Argument from Abortion Regret and Emotional Pain Beginning in the late 1990s, certain segments of the pro-life movement started shifting the focus of their opposition to abortion from the wrongness of taking innocent human life to the emotional and psychic injuries that they claim women suffer as a consequence of procuring an abortion. There is, of course, nothing untoward in drawing people’s attention to collateral harms that may flow from elective abortion. But even a pro-choice advocate could concede that point without ever acquiescing to the pro-life view of unborn human life. Emotional and psychic injuries, by themselves, cannot establish the moral quality of the act that one believes caused them. Suppose you enlist in the Army and are sent off to fight in a just war. While in combat, you kill five enemy combatants, and you know you are morally justified in doing so. Nevertheless, when you return home, you begin to regret your enlistment, since you now suffer from depression, post-traumatic stress syndrome, and anxiety. Your therapist attributes these mental struggles directly to the violence in which you engaged while in combat, even though you know that the war and the killing were both just. On the other hand, one’s actions do not become right or good just because one has no regrets about them or emotional pain resulting from them. If a sexual predator shows no remorse for his actions, and in fact thinks of his “successes” as romantic conquests that affirm his self-worth, no one would say that his actions are therefore morally just. By overemphasizing stories of abortion regret, the pro-life advocate sets himself up for the obvious counternarratives by his pro-choice critics. They can simply collect and publicize their own stories of women who either do not regret having an abortion or are pleased that they went through with the procedure, which is precisely what has happened. Advocates of the sanctity of life must take concrete actions to care for the wellbeing of both mother and child. But to tightly tether the pro-life cause to the vicissitudes of the social sciences—implying that the wrongness of abortion depends in some way, however modest, on the bad psychological effects of procuring one—teaches the wrong lesson. A Kernel of Truth Is Not Enough In each of these bad prolife arguments, there is a kernel of truth. The killing Beethoven argument appeals to our deep intuition that a human being’s intrinsic worth does not depend on the condition of her parents or the circumstances of her birth, but it fails to acknowledge that her worth doesn’t depend on the prospects of her future either. The argument from gruesome abortion procedures shows us that the unborn child is a human being, but it cannot by itself show us that abortion is the unjust killing of an innocent human person. The argument from abortion regret and emotional pain may tell us that some women who choose abortion suffer psychological injury, but such consequences cannot tell us whether or not abortion is morally wrong. Because these arguments have a kernel of truth in them, they may very well serve as a catalyst for deeper reflection that leads one to truly see the unborn child as one of us. For that reason, they are not entirely bad. Nevertheless, pro-lifers should remember that these arguments by themselves cannot establish the veracity of our position and principles, no matter how rhetorically powerful they may seem. About the Author FRANCIS J. BECKWITH Francis J. Beckwith is Professor of Philosophy & Church-State Studies, and Associate Director of the Graduate Program in Philosophy, at Baylor University. Among his books are Defending Life: A Moral and Legal Case Against Abortion Choice (2007) and the award-winning Taking Ri..
- THE ONLY PERSONS BENEFITTING FROM THE CONVICTION OF Cardinal Pell ARE FRANCIS THE MERCIFUL AND HIS VATICAN ASSOCIATES WHO GAINED FREE ACCESS TO THE VATICAN'S WEALTH
- MEET THE REAL CHRISTINE BLASEY FORD, NOT THE FAKE ONE PRESENTED BY THE DEMOCRATS
- ABOUT ME
- Pope Benedict IS THE POPE
- Fr. Rutler's Weekly Column January 13, 2019 The foundational documents of our nation were influenced by Catholic political philosophers such as Aquinas, Suárez, Báñez, Gregory of Valencia and Saint Robert Bellarmine, who wrote before theorists like Hobbes and Rousseau. This contradicts a popular impression that democracy was the invention of the Protestant Reformation. Luther and Calvin considered popular assemblies highly suspect. The concept of the Divine Right of Kings, which was a prelude to what we call “statism” and “big government,” was systematized by the Protestant counselor to King James I of England, Robert Filmer. For all his vague Deism, Thomas Jefferson might have acknowledged those Catholic sources, if obliquely, in his eloquent phrases. The Constitution’s First Amendment guarantee of the free exercise of religion and Article VI’s prohibition of religious tests for public office were developments rooted in the Thomistic outlines of human rights and dignity declared in the Magna Carta and the Declaration of Arbraoth. This was lost on some senators who have violated Constitutional guarantees by subjecting judicial nominees to religious tests. One senator complained to a Catholic nominee for the Seventh Circuit Court of Appeals that “the dogma lives loudly within you.” Two other senators said that the President’s nominee for a federal district court in Nebraska was unsuitable because his membership in the Knights of Columbus committed him to “a number of extreme positions.” Members of their political party consider opposition to same-sex marriage and abortion “extreme.” This would characterize the Pope as an extremist, but at least he is not a judicial nominee. In the Statuary Hall of our nation’s Capitol are sculptures portraying heroes who represent the best of the history and culture of each state. They include Saint Junípero Serra of California, Saint Damien de Veuster of Hawaii, Declaration of Independence signer Charles Carroll of Maryland, Father Eusebio Kino of Arizona, General James Shields of Illinois, Chief Justice Edward Douglass White of Louisiana, Father Jacques Marquette of Wisconsin, Patrick McCarran of Nevada, Dennis Chavez of New Mexico, John Burke of North Dakota, John McLoughlin of Oregon, Mother Joseph of the Sacred Heart Pariseau of Washington, and John Edward Kenna of West Virginia, all of whom were Catholic. These canonized saints, statesmen, soldiers, jurists and pioneers would be extremists unworthy of public office in the estimation of some current senators for whom subscription to natural law and obedience to the Ten Commandments are violations of what they fantasize as the norm of moral being. The coruscating illiteracy of such senators burlesques reason. At every performance of Mozart’s Don Giovanni, audiences wait for the fifth scene of the second act, when the haunting statue of the Commendatore comes alive and knocks on the door to the sound of trombones. Would that all those statues of some of our nation’s greatest figures might come down from their pedestals and challenge the vacant minds of those inquisitorial senators to explain what constitutes extremism.
- THINGS WILL GET WORSE BEFORE THEY GET BETTER !! TO KEEP YOUR SANITY WHILE OTHERS DESPAIR, GO TO THE TRADITIONAL LATIN MASS
- DEMOCRATS SHOW THEIR TRUE ABORTION COLORS ON THE FIRST DAY OF THE NEW SESSION OF CONGRESS
- SOME PROFOUND INSIGHTS INTO THE SEX CRISIS IN THE CHURCH
- COULD THE LONG ARM OF FRANCIS THE MERCIFUL HAVE REACHED ALL THE WAY TO AUSTRALIA TO ELIMINATE Cardinal Pell FROM OVERSEEING VATICAN FINANCES?????????????????
Top Clicks
Monthly Archives: February 2010
CARDINAL O’MALLEY IS WRONG TO EXPECT THE POPE TO SPEAK AGAIN ON WITHOLDING COMMUNION FROM PRO-ABORTION POLITICIANS
WITH ALL DUE RESPECT TO HIS EMINENCE SEAN O’MALLEY, ARCHBISHOP OF BOSTON, HE IS WRONG TO CLAIM THAT THE PAPAL MAGISTERIUM HAS NOT SPOKEN UNIVERSALLY ON THE PROHIBITION AGAINST GIVING HOLY COMMUNION TO PRO-ABORTION POLITICIANS. There can be no clearer … Continue reading
Posted in Abortion
HITLER, INSPIRED BY MARGARET SANGER, INTRODUCED ABORTION IN POLAND IN 1943
Wednesday February 17, 2010 Pro-Life Billboard Campaign in Poland Links Abortion to Nazi Occupation TODAY’S HEADLINES | SEND NEWS TIPS | DONATE SHARE: E-MAIL PRINT By Thaddeus M. Baklinski POZNAN, February 17, 2010 (LifeSiteNews.com) – A new billboard … Continue reading
Posted in Abortion
ARCHBISHOP RINO FISICHELLA, PRESIDENT OF THE PONTIFICAL ACADEMY FOR LIFE, MUST BE REPLACED !
Head of Pontifical Academy for Life Should be Removed Say Five Pontifical Academy for Life Members By Hilary White, Rome correspondent ROME, February 17, 2010 LifeSiteNews.com http://www.lifesitenews.com/ldn/2010/feb/10021701.html Five prominent members of the Vatican’s Pontifical Academy for Life are calling on … Continue reading
Posted in LIFE ISSUES
POPE BENEDICT’S MINISTRY TO THE WORLD UNDERMINED BY BERTONE’S DRIVE TO CONTROL THE WORLD ?
Lent 2010. Pope Benedict’s Ash Wednesday His torment is the disappearance of faith. His program is to lead men to God. His preferred instrument is teaching. But the Vatican curia doesn’t help him much. And sometimes it harms him by … Continue reading
Posted in POPE BENEDICT XVI
BOSTON IS AN EXTENSION OF THE KENNEDY FAMILY ?
The Lion as Catholic By Philip F. Lawler a review of the book from the February 2010 issue of THE AMERICAN SPECTATOR True Compass: A Memoir By Edward M. Kennedy (Twelve, 532 pages, $35) “The state and city of my … Continue reading
Posted in LIBERALISM
LEFTISTS LOVE HUMANITY BUT FIND IT DIFFICULT TO LOVE INDIVIDUAL HUMANS
Ezequiel Adamovsky Jun 25 2007 http://www.tni.org/article/radical-ethics-equality One of the biggest shortcomings of the left tradition is to be found in the lack of an ethical dimension to political action. This essay [excerpt] attempts to analyse the reasons behind this inherited … Continue reading
Posted in LIBERALISM
FROM ITS FIRST INSTANT, THE LIFE OF MAN IS CHARACTERIZED BY THE FACT OF BEING A HUMAN LIFE
VATICAN CITY, 13 FEB 2010 (VIS) – This morning the Holy Father received in audience members of the Pontifical Academy for Life, the president of which is Archbishop Rino Fisichella. The academy is currently meeting for its annual plenary assembly. … Continue reading
Posted in LIFE ISSUES
THE HATERS FROM HELL ARE ATTACKING MOTHER THERESA AGAIN
The anti-religion crusaders are at it again. This time they want the Post Office to cancel a planned new stamp honoring Mother Teresa. I am continually shocked by the persistence of these activist groups. They seem to never give up! … Continue reading
Posted in FREEDOM OF RELIGION, Uncategorized
BEHIND THE SCENES IN THE BERTONE-VIAN AXIS
Italy, United States, Brazil. From the Vatican to the Conquest of the World The ambitious captain is the cardinal secretary of state, with the help of “L’Osservatore Romano.” The objective is to subject the national Churches to itself, on the … Continue reading
Posted in VATICAN'S SECRETARY OF STATE
A TWELVE-STEP PROGRAM FOR BISHOPS
THE PRECEDING POST ON CANON LAW, REJECT CANON LAW AND ALL HELL WILL BREAK LOOSE, REMINDED ME OF A PROPOSAL I MADE IN 2004. That proposal was that bishops would be well advised to follow a well-planned procedure for applying … Continue reading
Posted in CANON LAW
