|Since this picture was taken, he's lost his two front teeth!|
Happy birthday, William Joseph!
|Since this picture was taken, he's lost his two front teeth!|
So I isolated retina [cells] from a fetus, from a healthy fetus as far as could be seen, of 18 weeks old. There was nothing special in the family history, or the pregnancy was completely normal up to the 18 weeks, and it turned out to be a socially indicated abortus, abortus provocatus, and that was simply because the woman wanted to get rid of the fetus.Then there is this article from 1969 about the creation of the rubella vaccine:
Explant cultures were made of the dissected organs of a particular fetus aborted because of rubella, the 27th in our series of fetuses aborted during the 1964 epidemic.
The bishops were forced to address the question [of vaccines] when President Bush used the abortion-tainted chicken pox vaccine to justify federal funding for embryonic stem cell research.and
Using abortion-tainted vaccines encourages abortion just as does purchasing any other product derived from fetal tissue. Indeed, these vaccines were the first fetal tissue therapies to gain widespread acceptance, and their popularity is frequently cited to promote fetal tissue research agendas. Over the past 10 years, numerous congressmen have referred to the vaccines to garner support for federally subsidized research on fetal tissue. The University of Nebraska likewise excused its fetal tissue program by invoking both the vaccines and the Church's toleration of their use. In Forbes v. Napolitano (2001), the 9th Circuit Court of Appeals used the polio vaccine, among other things, to strike down an Arizona law banning experimentation on aborted fetal tissue. The court specifically ruled fetal tissue research must be legal to guarantee women the fullest possible range of "reproductive decisions." [bolding mine]So, this is going to keep happening until those responsible for creating and manufacturing vaccines decide not to use them anymore, or they decide to make ethical alternatives available. My problem is, as I stated in my article, they have no incentive to do so if everyone just uses the unethically-sourced ones anyway.
This is not a call for passive acceptance of the vaccines derived from fetal remains. (And by the way, chicken-pox vaccine falls into that category as well.) It is a clear call for action to remedy an injustice. If Catholics mobilized to demand ethical vaccines, the pharmaceutical industry would be forced to respond. If Catholics are content to say that they can be justified in using these vaccines, the injustice will continue.We can't simply say, "The Vatican has said these vaccines are licit to use. If you object to them you're being scrupulous." We have a duty to object to them even if we use them, and having serious moral reservations about their use is not being scrupulous per the document itself, which acknowledges that the creation and use of the vaccines pose ethical problems.
"Some women think that, in order to keep a boyfriend, they have to have sex. No. Responsible sexual behavior."The next day, the media reports, "[Pastor] states women shouldn't have sex! War on Women!"
Some think that -- excuse the language -- that in order to be good Catholics, we have to be like rabbits. No. Responsible parenthood.Clearly, Pope Francis' comment was not meant to include all people with children across the board; rather, he was only talking about the specific people who believe that in order to be a good Catholic, you have to reproduce without recourse to human reason, just like rabbits do.
|C'mon, media, even we can figure that out*|
With regard to physical, economic, psychological and social conditions, responsible parenthood is exercised by those who prudently and generously decide to have more children, and by those who, for serious reasons and with due respect to moral precepts, decide not to have additional children for either a certain or an indefinite period of time.If you have a large family, you can practice responsible parenthood. If you have a small family, you can practice responsible parenthood. All families regardless of their size are called to practice responsible parenthood with both prudence and generosity. Like so many other aspects of Catholicism, it is not either/or, it is both/and.
1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; "the prudent man looks where he is going."65 "Keep sane and sober for your prayers."66 Prudence is "right reason in action," writes St. Thomas Aquinas, following Aristotle.67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.
1835 Prudence disposes the practical reason to discern, in every circumstance, our true good and to choose the right means for achieving it.Simply put, prudence is applying moral precepts to every day situations. A prudent couple may discern that they are not called to have another baby, and use right means (NFP) to avoid conception. A prudent couple may also discern that they are being called to have another baby, and use right means (the marital act) to achieve conception. Neither couple is "wrong" in what they choose to do, as long as their consciences are properly formed according to the Church, and they have done their utmost to discern God's will for their lives. Some may not know if they have discerned correctly until Judgement Day.
Responsible parenthood, as we use the term here, has one further essential aspect of paramount importance. It concerns the objective moral order which was established by God, and of which a right conscience is the true interpreter. In a word, the exercise of responsible parenthood requires that husband and wife, keeping a right order of priorities, recognize their own duties toward God, themselves, their families and human society.The Church tells us we need to keep a right order of priorities, and then gives us those priorities AND their proper order! God, ourselves, our families, and human society. Notice that "having another baby" does not top that list. Nor is it #2. If a woman has a grave health risk in which pregnancy could cause grave harm or even death, she is not required to try to conceive again in the hopes that everything will turn out all right.
From this it follows that they are not free to act as they choose in the service of transmitting life, as if it were wholly up to them to decide what is the right course to follow. On the contrary, they are bound to ensure that what they do corresponds to the will of God the Creator. The very nature of marriage and its use makes His will clear, while the constant teaching of the Church spells it out.Paul VI had already promulgated this teaching in Gaudiem et Spes, several years earlier:
Let [parents] thoughtfully take into account both their own welfare and that of their children, those already born and those which the future may bring. For this accounting they need to reckon with both the material and the spiritual conditions of the times as well as of their state in life. Finally, they should consult the interests of the family group, of temporal society, and of the Church herself. The parents themselves and no one else should ultimately make this judgment in the sight of God. But in their manner of acting, spouses should be aware that they cannot proceed arbitrarily, but must always be governed according to a conscience dutifully conformed to the divine law itself, and should be submissive toward the Church's teaching office, which authentically interprets that law in the light of the Gospel. That divine law reveals and protects the integral meaning of conjugal love, and impels it toward a truly human fulfillment. Thus, trusting in divine Providence and refining the spirit of sacrifice,(12) married Christians glorify the Creator and strive toward fulfillment in Christ when with a generous human and Christian sense of responsibility they acquit themselves of the duty to procreate.This is what Pope Francis was referring to when he told reporters that the Church does NOT instruct us to "be like rabbits" (and he apologized for using that phrase -- he too understands how demeaning it is toward faithful Catholic couples).
Among the couples who fulfil their God-given task in this way, those merit special mention who with a gallant heart and with wise and common deliberation, undertake to bring up suitably even a relatively large family.Note that Paul VI did not say the people who merit special mention are "those who just have baby after baby after baby without any regard to the conditions I just discussed." Catholics are encouraged to have large families, but only if, after "wise and common deliberation," they feel they are called to do so.
This doesn't mean that the Christian must make children "in series." I met a woman some months ago in a parish who was pregnant with her eighth child, who had had seven C-sections. But does she want to leave the seven as orphans? This is to tempt God. I speak of responsible paternity. This is the way, a responsible paternity.We don't have all the details because Pope Francis did not give them, but we know he was concerned enough about her situation to use her story as a caution to others.
"But I am sure I have always thought of Christmas time, when it has come round—apart from the veneration due to its sacred name and origin, if anything belonging to it can be apart from that—as a good time; a kind, forgiving, charitable, pleasant time; the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave, and not another race of creatures bound on other journeys. And therefore, uncle, though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good; and I say, God bless it!" -- Scrooge's nephew, FredHere is version that is free on Kindle.
"Somehow he gets thoughtful, sitting by himself so much, and thinks the strangest things you ever heard. He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk, and blind men see." - Bob CratchitThis is an abridged version of A Christmas Carol read by Sir Patrick Stewart. (It's also available on iTunes, which is where I bought my copy.) He traveled around the country doing this as a one-man show at one time, so it's an excellent listening (and very reminiscent of the movie version that he starred in, which is my personal favorite). I just wish it wasn't abridged because the story in its entirety is so delightful.
"And God bless us, every one!" - Tiny Tim