Pontifical Academy President Comments on Encyclical
By Carmen Elena Villa
ROME, JULY 23, 2009 (Zenit.org).- "Caritas in Veritate" presents the new face of development, true ethics and human dignity, according to the president of the Pontifical Academy for Life.
Archbishop Salvatore Fisichella, who is also rector of the Pontifical Lateran University, gave his evaluation of Benedict XVI's third encyclical during a presentation Wednesday in Rome.
The prelate noted that with the publication of Paul VI's "Populorum Progressio," the primary exhortation was to rescue populations from illiteracy and misery. Now, Archbishop Fisichella said, without excluding those factors, the concept of development "has a broader connotation."
The academy president lamented the incongruity of those who "defend the environment and yet forget human life and its protection." He instead urged a "balance that does not exalt one and humiliate the other, thus falling into neo-paganism." What is needed, the archbishop affirmed, is "integral humanism."
"Only when people know themselves and maintain a longing for the truth can there be a guarantee that society can have coherent development," Archbishop Fisichella said.
He went on to note how "Caritas in Veritate" illustrates true charity, showing "the path for getting out of the tunnel of generalized emotivity."
More than no's
The Vatican official said the Pope's third encyclical reiterates that the Church's message is anything but a list of "thou shalt nots."
Instead, he maintained, the Holy Father lays out a "courageous project" in which the market, businesses and finance "are called above all to answer to needs that are intrinsic to their nature."
Archbishop Fisichella also reflected on the anthropology presented in the encyclical. He cited Paul VI's idea, taken up by Benedict XVI, that "under-development has a cause that is even greater than the lack of thought: It is the lack of fraternity among people and nations."
In this regard, he affirmed that the current economic crisis is rooted in more than finances: Its true cause is a distorted anthropological base.
The encyclical, the prelate said, "shows the path that the person is called to walk along with perseverance."
An ethical framework that takes into account, among other things, just salaries and security and is committed to "educate people so they don't fall into forms of under-development" is needed, the archbishop continued. Such a system has to regard more than technical aspects; it must include the "social, ethical and human factors."
He went on to emphasize the importance of solidarity always being accompanied by subsidiarity.
"Solidarity," Archbishop Fisichella affirmed," is not sufficient if subsidiarity is lacking," since it runs the risk of falling into a mentality of hand-outs. "This perspective is nothing more than an anthropological demand."
Finally, the academy president noted God's role in development: "The spiritual horizon is not an add-on; it is the essence." He pointed to the encyclical's link with "Gaudium et Spes" from the Second Vatican Council, reflecting that "Jesus worked with human hands, thought with a human mind and loved with a human heart."
The originality of this encyclical, he concluded, is that it shows how the "path taken in the light of reason cannot be fulfilled if it is not made in the light of faith."
Showing posts with label life. Show all posts
Showing posts with label life. Show all posts
Monday, July 27, 2009
Saturday, May 16, 2009
CARDINAL RIGALI APPLAUDS Senate RE-Introduction of ‘Pregnant Women support act’, URGES PASSAGE
Pregnant Women Support Act provides life-affirming support for pregnant women
and their unborn children
WASHINGTON—Cardinal Justin Rigali of Philadelphia, chair of the Committee on Pro-Life Activities for the U.S. Conference of Catholic Bishops, wrote to all U.S. Senators urging them to support the Pregnant Women Support Act (PWSA, S. 1032) re-introduced in the Senate by Sen. Robert Casey (D-PA) on May 14. The PWSA provides resources and support for pregnant and parenting women and their families.
The Cardinal recently wrote to U.S. Representatives encouraging them to support the House version of the PWSA (H.R. 2035) introduced by Rep. Lincoln Davis (D-TN).
The PWSA “reaches out to women with a helping hand when they are most vulnerable, and most engaged in making a decision about life or death for their unborn children,” Cardinal Rigali said. “It provides an authentic common ground, an approach that people can embrace regardless of their position on other issues.”
Among other provisions, the Act will ensure that pregnant women are not denied coverage by insurance companies; establish a toll-free number for resources during pregnancy and after birth; provide life-affirming pregnancy services and parenting education in maternity group homes and other centers; provide new mothers with free home visits by registered nurses; and codify the current regulation allowing states to provide State Children’s Health Insurance Program (SCHIP) coverage to unborn children and their mothers. It will also encourage adoption by expanding adoption tax credit and adoption assistance programs.
Cardinal Rigali described the PWSA as “entirely separate” from controversial proposals involving pregnancy prevention, which many studies show do not reduce abortions. “Discussion of pregnancy prevention and related issues will surely continue inside and outside Congress. In the meantime, pregnant women need our assistance now so that abortion is not promoted to them as their only choice.”
“I hope you will join Senator Casey in ensuring that the Pregnant Women Support Act will be considered and enacted by this Congress,” he said to the Senators.
The full text of Cardinal Rigali’s letter is available.
and their unborn children
WASHINGTON—Cardinal Justin Rigali of Philadelphia, chair of the Committee on Pro-Life Activities for the U.S. Conference of Catholic Bishops, wrote to all U.S. Senators urging them to support the Pregnant Women Support Act (PWSA, S. 1032) re-introduced in the Senate by Sen. Robert Casey (D-PA) on May 14. The PWSA provides resources and support for pregnant and parenting women and their families.
The Cardinal recently wrote to U.S. Representatives encouraging them to support the House version of the PWSA (H.R. 2035) introduced by Rep. Lincoln Davis (D-TN).
The PWSA “reaches out to women with a helping hand when they are most vulnerable, and most engaged in making a decision about life or death for their unborn children,” Cardinal Rigali said. “It provides an authentic common ground, an approach that people can embrace regardless of their position on other issues.”
Among other provisions, the Act will ensure that pregnant women are not denied coverage by insurance companies; establish a toll-free number for resources during pregnancy and after birth; provide life-affirming pregnancy services and parenting education in maternity group homes and other centers; provide new mothers with free home visits by registered nurses; and codify the current regulation allowing states to provide State Children’s Health Insurance Program (SCHIP) coverage to unborn children and their mothers. It will also encourage adoption by expanding adoption tax credit and adoption assistance programs.
Cardinal Rigali described the PWSA as “entirely separate” from controversial proposals involving pregnancy prevention, which many studies show do not reduce abortions. “Discussion of pregnancy prevention and related issues will surely continue inside and outside Congress. In the meantime, pregnant women need our assistance now so that abortion is not promoted to them as their only choice.”
“I hope you will join Senator Casey in ensuring that the Pregnant Women Support Act will be considered and enacted by this Congress,” he said to the Senators.
The full text of Cardinal Rigali’s letter is available.
Friday, March 20, 2009
USCCB CONGRATULATES NEW MEXICO ON REPEAL OF THE DEATH PENALTY
New Mexico bishops and advocates worked hard for repeal
Bishop Murphy urged Governor Richardson to sign bill into law
New Mexico becomes one of 15 states to ban death penalty
WASHINGTON—The United States Conference of Catholic Bishops (USCCB) congratulated the bishops of New Mexico and other advocates on their successful efforts to repeal the death penalty in New Mexico.
“The bishops of New Mexico and many others worked tirelessly to see New Mexico become a leader in turning away from the death penalty in our country,” said Kathy Saile, director of the Office of Domestic Social Development at the USCCB.
On March 18, Governor Bill Richardson signed HB 285 into law making New Mexico the second state to repeal the death penalty since the U.S. Supreme Court reinstated the use of the death penalty in 1976. In December 2007, New Jersey Governor Jon Corzine signed legislation repealing the death penalty in that state. Fifteen states have now have laws banning the death penalty.
Bishop William F. Murphy of Rockville Centre, N.Y., chairman of the Committee on Domestic Justice and Human Development at the USCCB, wrote to Governor Richardson on March 16, urging him to sign the legislation, saying it “would help begin building a culture of life in our country.”
Bishop Murphy urged Governor Richardson to sign bill into law
New Mexico becomes one of 15 states to ban death penalty
WASHINGTON—The United States Conference of Catholic Bishops (USCCB) congratulated the bishops of New Mexico and other advocates on their successful efforts to repeal the death penalty in New Mexico.
“The bishops of New Mexico and many others worked tirelessly to see New Mexico become a leader in turning away from the death penalty in our country,” said Kathy Saile, director of the Office of Domestic Social Development at the USCCB.
On March 18, Governor Bill Richardson signed HB 285 into law making New Mexico the second state to repeal the death penalty since the U.S. Supreme Court reinstated the use of the death penalty in 1976. In December 2007, New Jersey Governor Jon Corzine signed legislation repealing the death penalty in that state. Fifteen states have now have laws banning the death penalty.
Bishop William F. Murphy of Rockville Centre, N.Y., chairman of the Committee on Domestic Justice and Human Development at the USCCB, wrote to Governor Richardson on March 16, urging him to sign the legislation, saying it “would help begin building a culture of life in our country.”
Monday, March 9, 2009
53 rd session of the Commission on the Status of Women
Statement by H.E. Archbishop Celestino Migliore
Apostolic Nuncio
Permanent Observer of the Holy See
Economic and Social Council
On Item 3 (a) (i):
Follow-up to the Fourth World Conference on Women
and to the twenty-third special session of the General Assembly entitled
“Women 2000: gender equality, development and peace for the twenty-first century”: Implementation of strategic objectives in
critical areas of concern and further actions and initiatives:
the equal sharing of responsibilities between women and men,
including caregiving in the context of HIV/AIDS
New York, 9 March 2009
Mr. Chairman,
My delegation applauds the choice of such an important and timely topic for this discussion: the equal sharing of responsibilities between women and men, including caregiving in the context of HIV/AIDS.
To consider care as a fundamental aspect of human life has profound implications.
Caregiving involves programs, policies and budgetary decisions, as well as personal attitude and commitment for the wellbeing of others. The interrelatedness between activity and personal attitude is self-evident but not always to be presupposed.
Human beings are not only autonomous and equal but also interdependent creatures, who regardless of their social status and stage of life may need care.
Focusing on care and sharing responsibility between women and men in coping with pressing issues such as prevention and treatment of HIV/AIDS, child-rearing, housework and support for older family members, leads us to think of the relationship between man and woman in society as interdependent.
The overcoming of the dilemma between autonomy and dependence also favors a new vision of the work of care that can no longer be attributed only to certain groups, such as women and immigrants, but must also be shared between all women and men, in households as well as in the public sector.
In particular, it is more and more untenable that there continue to be attitudes and places - even in health care - where women are discriminated against and their contribution to society is undervalued simply because they are women. Recourse to social and cultural pressure in order to maintain the inequality of the sexes is unacceptable.
Mr. Chairman, since our debate mainly focuses on sharing responsibilities and caregiving between women and men in the context of HIV/AIDS, the very first thought goes to the primary and best meaning of care, namely taking care, protecting and promoting the wellbeing of others. In this context, HIV/AIDS calls into question the values by which we live our lives and how we treat, or fail to treat, one another.
Community-based care and worldwide support for those suffering from this disease remain essential. Home-based care is the preferred means of care in many social and cultural settings, and is often more sustainable and successful over the long term when based within communities. In fact, when many members of a community are involved in care and support, there is less likely to be stigma associated with the disease.
Unfortunately, community- and home-based care is largely unrecognized, and many caregivers face precarious financial situations. Very little of the funds spent every year on providing assistance to those who are suffering as well as on much needed research to combat the disease go to supporting them. Studies have shown that community and home-based caregivers actually experience more stress than medical personnel; so better support must be provided for these persons, particularly women and older persons who are caregivers.
My delegation would also like to focus on some aspects of the globalization of caregiving which are affecting in particular poor and immigrant women. In societies characterized by important demographic transformations, familial and occupational and inadequate welfare systems, immigrant women respond to the demand to care for children, the sick, severely disabled people and the elderly. In many parts of the world, a true market has emerged in the area of home-based caregiving, in which women above all are found in situations of vulnerability due to non-regularization, social isolation, difficult working conditions and at times exploitation of every kind.
Governments should properly recognize that the budget and organization of public institutions are somewhat relieved by family-based caregiving and should thus adopt migration laws aimed at creating social integration and full protection of immigrant caregivers and fostering social integration. Likewise, supporting an appropriate professional formation that offers to home-based caregivers basic knowledge of health and psychology would upgrade their invaluable activity and eventually shield them from easy and reprehensible types of exploitation.
Developing countries are suffering from brain drain, as many of their educated, talented and skilled human capital – especially in the health sector – leave their places for better economic opportunities in rich countries. Market-forces get the blame for this, but this is an area where countries of origin, transit and destination need to work together to help developing countries retain, or at least readmit, these skilled members of their workforce, providing suitable incentives to recognize and better remunerate them so that caregivers may more easily be able to stay at home.
Finally, Mr. Chairman, too many cultures hold that care is to be restricted to the private sphere and presupposes that it is provided in the domestic realm.
Care in itself must become a topic of public debate and take on an importance capable of shaping political life and giving men and women the ability to be more concerned for the needs of others, more empathetic and able to focus on others.
Care, in this sense, has the capacity to create a process of democratization of society and to foster a public awareness aimed at social and effective justice and solidarity for all women and men.
Thank you, Mr. Chairman.
Apostolic Nuncio
Permanent Observer of the Holy See
Economic and Social Council
On Item 3 (a) (i):
Follow-up to the Fourth World Conference on Women
and to the twenty-third special session of the General Assembly entitled
“Women 2000: gender equality, development and peace for the twenty-first century”: Implementation of strategic objectives in
critical areas of concern and further actions and initiatives:
the equal sharing of responsibilities between women and men,
including caregiving in the context of HIV/AIDS
New York, 9 March 2009
Mr. Chairman,
My delegation applauds the choice of such an important and timely topic for this discussion: the equal sharing of responsibilities between women and men, including caregiving in the context of HIV/AIDS.
To consider care as a fundamental aspect of human life has profound implications.
Caregiving involves programs, policies and budgetary decisions, as well as personal attitude and commitment for the wellbeing of others. The interrelatedness between activity and personal attitude is self-evident but not always to be presupposed.
Human beings are not only autonomous and equal but also interdependent creatures, who regardless of their social status and stage of life may need care.
Focusing on care and sharing responsibility between women and men in coping with pressing issues such as prevention and treatment of HIV/AIDS, child-rearing, housework and support for older family members, leads us to think of the relationship between man and woman in society as interdependent.
The overcoming of the dilemma between autonomy and dependence also favors a new vision of the work of care that can no longer be attributed only to certain groups, such as women and immigrants, but must also be shared between all women and men, in households as well as in the public sector.
In particular, it is more and more untenable that there continue to be attitudes and places - even in health care - where women are discriminated against and their contribution to society is undervalued simply because they are women. Recourse to social and cultural pressure in order to maintain the inequality of the sexes is unacceptable.
Mr. Chairman, since our debate mainly focuses on sharing responsibilities and caregiving between women and men in the context of HIV/AIDS, the very first thought goes to the primary and best meaning of care, namely taking care, protecting and promoting the wellbeing of others. In this context, HIV/AIDS calls into question the values by which we live our lives and how we treat, or fail to treat, one another.
Community-based care and worldwide support for those suffering from this disease remain essential. Home-based care is the preferred means of care in many social and cultural settings, and is often more sustainable and successful over the long term when based within communities. In fact, when many members of a community are involved in care and support, there is less likely to be stigma associated with the disease.
Unfortunately, community- and home-based care is largely unrecognized, and many caregivers face precarious financial situations. Very little of the funds spent every year on providing assistance to those who are suffering as well as on much needed research to combat the disease go to supporting them. Studies have shown that community and home-based caregivers actually experience more stress than medical personnel; so better support must be provided for these persons, particularly women and older persons who are caregivers.
My delegation would also like to focus on some aspects of the globalization of caregiving which are affecting in particular poor and immigrant women. In societies characterized by important demographic transformations, familial and occupational and inadequate welfare systems, immigrant women respond to the demand to care for children, the sick, severely disabled people and the elderly. In many parts of the world, a true market has emerged in the area of home-based caregiving, in which women above all are found in situations of vulnerability due to non-regularization, social isolation, difficult working conditions and at times exploitation of every kind.
Governments should properly recognize that the budget and organization of public institutions are somewhat relieved by family-based caregiving and should thus adopt migration laws aimed at creating social integration and full protection of immigrant caregivers and fostering social integration. Likewise, supporting an appropriate professional formation that offers to home-based caregivers basic knowledge of health and psychology would upgrade their invaluable activity and eventually shield them from easy and reprehensible types of exploitation.
Developing countries are suffering from brain drain, as many of their educated, talented and skilled human capital – especially in the health sector – leave their places for better economic opportunities in rich countries. Market-forces get the blame for this, but this is an area where countries of origin, transit and destination need to work together to help developing countries retain, or at least readmit, these skilled members of their workforce, providing suitable incentives to recognize and better remunerate them so that caregivers may more easily be able to stay at home.
Finally, Mr. Chairman, too many cultures hold that care is to be restricted to the private sphere and presupposes that it is provided in the domestic realm.
Care in itself must become a topic of public debate and take on an importance capable of shaping political life and giving men and women the ability to be more concerned for the needs of others, more empathetic and able to focus on others.
Care, in this sense, has the capacity to create a process of democratization of society and to foster a public awareness aimed at social and effective justice and solidarity for all women and men.
Thank you, Mr. Chairman.
Sunday, March 8, 2009
Cover the Uninsured Week...March 22-28, 2009
Catholic Social Teaching and Health Care
In our Catholic tradition, health care is a basic human right. Access to health care should not depend on where a person works, how much a family earns, or where a person lives. Instead, every person, created in the image and likeness of God, has a right to life and to those things necessary to sustain life, including affordable, quality health care. This teaching is rooted in the biblical call to heal the sick and to serve "the least of these," our concern for human life and dignity, and the principle of the common good. Unfortunately, tens of millions of Americans do not have health insurance. According to the Catholic bishops of the United States, the current health care system is in need of fundamental reform.
To learn about Catholic teaching on health care in more detail, read the full statement by the United States Catholic Bishops, A Framework for Comprehensive Health Care Reform.
Facts about the Uninsured
• In 2007, forty-six million Americans were living without health care coverage.1
• Since the Census Bureau collected 2007 data, the unemployment rate has grown from 4.4 percent to 7.6 percent, resulting in 3.5 million new people who are now uninsured. An estimated 14,000 persons a day are now losing coverage as a result of the recession.2
• Sixty-four percent of the uninsured are employed full-time, yearround.3
• Nearly 20 percent of uninsured Americans, or 8.7 million persons, are children.4
• Ethnic minorities make up a disproportionate percentage of the uninsured population.5
• The poor are more likely to be uninsured. Thirty-four percent of non-elderly persons below the poverty line are uninsured, compared to 21 percent of non-elderly persons earning two to three times the poverty line.6
(Sources: 1, 3, 4, 5 U.S. Census Bureau, 2008; 2 Center for American Progress, 2009; 6 Employee Benefit Research Institute estimates from the March Current Population Survey, 2007 Supplement.)
How One Community Responded
In Polk County, FL, 120,000 people or 25 percent of the population are uninsured or underinsured. Recognizing that access to health care was a major issue in their community, congregations involved in Polk Ecumenical Action Council for Empowerment, or PEACE, an organization that receives funding from the Catholic Campaign for Human Development (CCHD), decided to take action. When it was announced that the already dwindling funds for healthcare for poor persons were slated to be cut entirely, PEACE joined with others to advocate for a referendum to institute a half cent sales tax which would be irected toward healthcare for poor persons. Although it was predicted to have little chance of passing, PEACE’s work led to support by 62 percent of voters, directing $26 million a year toward indigent healthcare.
But PEACE’s work was not finished. After monitoring the spending, PEACE realized that the money was reaching few people because it was being spent on high-cost specialty care instead of primary care. PEACE engaged in another advocacy campaign and won commitments from the county to open five new primary health clinics in areas of high need. Each clinic will serve up to 40,000 patients a year and will set fees on a sliding scale based on income. The first of the clinics opened in November 2007 and the second is scheduled to open in 2009.
How You Can Respond
• Make a commitment to learn more.
◊ Learn about the Church’s teachings by reading the U.S. Catholic Bishops’ A Framework for Comprehensive Health Care Reform.
◊ Read the recent backgrounder on health care from the Department of Justice, Peace and Human Development.
◊ Read Catholic Charities USA’s materials on health care and the role health care reform plays in CCUSA’s Campaign to Reduce Poverty in America.
◊ Read Catholic Health Association’s Vision for U.S. Health Care and access information on hosting community meetings and reaching out to local media.
◊ Visit the Cover the Uninsured Week website for educational resources, local events, and ideas for action as an individual, parish, or community.
• Use the Prayer and Liturgy resources to engage your parish or community in this issue.
In our Catholic tradition, health care is a basic human right. Access to health care should not depend on where a person works, how much a family earns, or where a person lives. Instead, every person, created in the image and likeness of God, has a right to life and to those things necessary to sustain life, including affordable, quality health care. This teaching is rooted in the biblical call to heal the sick and to serve "the least of these," our concern for human life and dignity, and the principle of the common good. Unfortunately, tens of millions of Americans do not have health insurance. According to the Catholic bishops of the United States, the current health care system is in need of fundamental reform.
To learn about Catholic teaching on health care in more detail, read the full statement by the United States Catholic Bishops, A Framework for Comprehensive Health Care Reform.
Facts about the Uninsured
• In 2007, forty-six million Americans were living without health care coverage.1
• Since the Census Bureau collected 2007 data, the unemployment rate has grown from 4.4 percent to 7.6 percent, resulting in 3.5 million new people who are now uninsured. An estimated 14,000 persons a day are now losing coverage as a result of the recession.2
• Sixty-four percent of the uninsured are employed full-time, yearround.3
• Nearly 20 percent of uninsured Americans, or 8.7 million persons, are children.4
• Ethnic minorities make up a disproportionate percentage of the uninsured population.5
• The poor are more likely to be uninsured. Thirty-four percent of non-elderly persons below the poverty line are uninsured, compared to 21 percent of non-elderly persons earning two to three times the poverty line.6
(Sources: 1, 3, 4, 5 U.S. Census Bureau, 2008; 2 Center for American Progress, 2009; 6 Employee Benefit Research Institute estimates from the March Current Population Survey, 2007 Supplement.)
How One Community Responded
In Polk County, FL, 120,000 people or 25 percent of the population are uninsured or underinsured. Recognizing that access to health care was a major issue in their community, congregations involved in Polk Ecumenical Action Council for Empowerment, or PEACE, an organization that receives funding from the Catholic Campaign for Human Development (CCHD), decided to take action. When it was announced that the already dwindling funds for healthcare for poor persons were slated to be cut entirely, PEACE joined with others to advocate for a referendum to institute a half cent sales tax which would be irected toward healthcare for poor persons. Although it was predicted to have little chance of passing, PEACE’s work led to support by 62 percent of voters, directing $26 million a year toward indigent healthcare.
But PEACE’s work was not finished. After monitoring the spending, PEACE realized that the money was reaching few people because it was being spent on high-cost specialty care instead of primary care. PEACE engaged in another advocacy campaign and won commitments from the county to open five new primary health clinics in areas of high need. Each clinic will serve up to 40,000 patients a year and will set fees on a sliding scale based on income. The first of the clinics opened in November 2007 and the second is scheduled to open in 2009.
How You Can Respond
• Make a commitment to learn more.
◊ Learn about the Church’s teachings by reading the U.S. Catholic Bishops’ A Framework for Comprehensive Health Care Reform.
◊ Read the recent backgrounder on health care from the Department of Justice, Peace and Human Development.
◊ Read Catholic Charities USA’s materials on health care and the role health care reform plays in CCUSA’s Campaign to Reduce Poverty in America.
◊ Read Catholic Health Association’s Vision for U.S. Health Care and access information on hosting community meetings and reaching out to local media.
◊ Visit the Cover the Uninsured Week website for educational resources, local events, and ideas for action as an individual, parish, or community.
• Use the Prayer and Liturgy resources to engage your parish or community in this issue.
Wednesday, February 18, 2009
A JUST SYSTEM OF LAWS CAPABLE OF PROTECTING HUMAN LIFE
VATICAN CITY, 18 FEB 2009 (VIS) - The Holy See Press Office released the following communique at midday today:
"Following the general audience the Holy Father briefly greeted Nancy Pelosi, Speaker of the United States House of Representatives, together with her entourage.
"His Holiness took the opportunity to speak of the requirements of the natural moral law and the Church's consistent teaching on the dignity of human life from conception to natural death which enjoin all Catholics, and especially legislators, jurists and those responsible for the common good of society, to work in co-operation with all men and women of good will in creating a just system of laws capable of protecting human life at all stages of its development".
OP/HUMAN LIFE/PELOSI VIS 090218 (140)
"Following the general audience the Holy Father briefly greeted Nancy Pelosi, Speaker of the United States House of Representatives, together with her entourage.
"His Holiness took the opportunity to speak of the requirements of the natural moral law and the Church's consistent teaching on the dignity of human life from conception to natural death which enjoin all Catholics, and especially legislators, jurists and those responsible for the common good of society, to work in co-operation with all men and women of good will in creating a just system of laws capable of protecting human life at all stages of its development".
OP/HUMAN LIFE/PELOSI VIS 090218 (140)
Thursday, February 12, 2009
Florida Bishops Asking to Close Down Death Row
In Appeal for Life of Executed Tampa Man
By Karna Swanson
TALLAHASSEE, Florida, FEB. 11, 2009 ( Zenit.org ).- The bishops of Florida have asked Governor Charlie Crist to "set a new standard of decency" for the state by doing away with the death penalty.
In a letter sent last week by the state's episcopal conference, the bishops also appealed for the life of Wayne Tompkins, who was executed by lethal injection today in Tampa. Tompkins was found guilty of murdering 15-year-old Lisa DeCarr, who was his girlfriend's daughter.
"Set a new standard of decency for the State of Florida," the bishops appealed, "by abandoning executions and commuting death row sentences to life in prison without possibility of parole."
Sheila Hopkins, associate director for Social Concerns/Respect Life of the Florida episcopal conference, explained to ZENIT that the position of the bishops is not to say, "We should let people go free, but that they are being punished by being put in prison for the rest of their life."
Hopkins also noted that there have been several cases of death row inmates who have been found innocent. "We have to ask ourselves if we are killing an innocent person. That would be a terrible tragedy."
The letter of the bishops' conference, however, did not affirm Tompkin's innocence, but rather asked that Crist "replace the violence of death by execution with life long imprisonment in the penal system as a way to protect society and ensure punishment for offenders."
"We pray for healing for DeCarr’s family and friends who have suffered the pain of losing their loved one. No punishment, no matter how severe, can ever erase the grief caused by her wrongful death," the prelates added.
"You have the singular ability to change the course of action to be taken by the state in death penalty cases," the letter continued. "In pursuing justice for victims of violent crimes, the state must not be blinded by politics that diminish human dignity and the sacredness of all life, including that of convicted criminals.
"Florida should join the ranks of other states which have abandoned executions because they have not been a deterrent to crime and have raised serious concerns about fairness of sentencing in the justice system."
By Karna Swanson
TALLAHASSEE, Florida, FEB. 11, 2009 ( Zenit.org ).- The bishops of Florida have asked Governor Charlie Crist to "set a new standard of decency" for the state by doing away with the death penalty.
In a letter sent last week by the state's episcopal conference, the bishops also appealed for the life of Wayne Tompkins, who was executed by lethal injection today in Tampa. Tompkins was found guilty of murdering 15-year-old Lisa DeCarr, who was his girlfriend's daughter.
"Set a new standard of decency for the State of Florida," the bishops appealed, "by abandoning executions and commuting death row sentences to life in prison without possibility of parole."
Sheila Hopkins, associate director for Social Concerns/Respect Life of the Florida episcopal conference, explained to ZENIT that the position of the bishops is not to say, "We should let people go free, but that they are being punished by being put in prison for the rest of their life."
Hopkins also noted that there have been several cases of death row inmates who have been found innocent. "We have to ask ourselves if we are killing an innocent person. That would be a terrible tragedy."
The letter of the bishops' conference, however, did not affirm Tompkin's innocence, but rather asked that Crist "replace the violence of death by execution with life long imprisonment in the penal system as a way to protect society and ensure punishment for offenders."
"We pray for healing for DeCarr’s family and friends who have suffered the pain of losing their loved one. No punishment, no matter how severe, can ever erase the grief caused by her wrongful death," the prelates added.
"You have the singular ability to change the course of action to be taken by the state in death penalty cases," the letter continued. "In pursuing justice for victims of violent crimes, the state must not be blinded by politics that diminish human dignity and the sacredness of all life, including that of convicted criminals.
"Florida should join the ranks of other states which have abandoned executions because they have not been a deterrent to crime and have raised serious concerns about fairness of sentencing in the justice system."
Friday, January 23, 2009
President Obama's Reversal of Mexico City Policy 'Very Disappointing,'
WASHINGTON—The decision by President Barack Obama to reverse the Mexico City Policy is "very disappointing," said Cardinal Justin Rigali, chairman of the U.S. bishops' Committee on Pro-Life Activities.
He made the statement January 23, after President Obama issued the executive order restoring U.S. funding to organizations that perform and promote abortion in developing nations. Cardinal Rigali's statement follows.
"It is very disappointing that President Obama has reversed the Mexico City Policy, which prevents U.S. funding of organizations that perform and promote abortion as a family planning method in developing nations. An Administration that wants to reduce abortions should not divert U.S. funds to groups that promote abortions.
"Cardinal Francis George, president of the U.S. Conference of Catholic Bishops, wrote to President-elect Obama last week urging him to retain this policy. As Cardinal George said in his letter:
"'The Mexico City Policy, first established in 1984, has wrongly been attacked as a restriction on foreign aid for family planning. In fact, it has not reduced such aid at all, but has ensured that family planning funds are not diverted to organizations dedicated to performing and promoting abortions instead of reducing them. Once the clear line between family planning and abortion is erased, the idea of using family planning to reduce abortions becomes meaningless, and abortion tends to replace contraception as the means for reducing family size. A shift toward promoting abortion in developing nations would also increase distrust of the United States in these nations, whose values and culture often reject abortion, at a time when we need their trust and respect.'"
He made the statement January 23, after President Obama issued the executive order restoring U.S. funding to organizations that perform and promote abortion in developing nations. Cardinal Rigali's statement follows.
"It is very disappointing that President Obama has reversed the Mexico City Policy, which prevents U.S. funding of organizations that perform and promote abortion as a family planning method in developing nations. An Administration that wants to reduce abortions should not divert U.S. funds to groups that promote abortions.
"Cardinal Francis George, president of the U.S. Conference of Catholic Bishops, wrote to President-elect Obama last week urging him to retain this policy. As Cardinal George said in his letter:
"'The Mexico City Policy, first established in 1984, has wrongly been attacked as a restriction on foreign aid for family planning. In fact, it has not reduced such aid at all, but has ensured that family planning funds are not diverted to organizations dedicated to performing and promoting abortions instead of reducing them. Once the clear line between family planning and abortion is erased, the idea of using family planning to reduce abortions becomes meaningless, and abortion tends to replace contraception as the means for reducing family size. A shift toward promoting abortion in developing nations would also increase distrust of the United States in these nations, whose values and culture often reject abortion, at a time when we need their trust and respect.'"
Thursday, January 15, 2009
Letter from Francis Cardinal George, USCCB President, to President -elect Obama and House/Senate
January 13, 2009
The Honorable Barack Obama President-elect
Presidential Transition Team Washington, D.C. 20270
Dear Mr. President-elect,
As our nation begins a new year, a new Administration and a new Congress, I write to outline principles and priorities that guide the public policy efforts of the United States Conference of Catholic Bishops (USCCB). As President of the Bishops' Conference, I assure you of our prayers, hopes and commitment to make this period of national change a time to advance the common good and defend the life and dignity of all, especially the vulnerable and poor. We continue to seek ways to work constructively with the new Administration and Congress and others of good will to pursue policies which respect the dignity of all human life and bring greater justice to our nation and peace to our world.
As Bishops, we approach public policy as pastors and teachers. Our moral principles have always guided our everyday experience in caring for the hungry and homeless, offering health care and housing, educating children and reaching out to those in need. We lead the largest community of faith in the United States, one that serves every part of our nation and is present in almost every place on earth. From our experience and our tradition, we offer a distinctive, constructive and principled contribution to the national dialogue on how to act together on issues of economic turmoil and suffering, war and violence, moral decency and human dignity.
Our nation now faces economic challenges with potentially tragic human consequences and serious moral dimensions. We will work with the new Administration and Congress to support strong, prudent and effective measures to address the terrible impacts and injustices of the economic crisis. In particular, we will advocate a clear priority for poor families and vulnerable workers in the development and implementation of economic recovery measures, including new investments while strengthening the national safety net. We also support greater accountability and oversight to address irresponsible abuses of the system that contributed to the financial crisis.
The Catholic Bishops of the United States have worked for decades to assure health care for all, insisting that access to decent health care is a basic human right and a requirement of human dignity. We urge comprehensive action to ensure truly universal health care coverage which protects all human life including pre-natal life, and provides access for all, with a special concern for the poor. Any such legislation ought to respect freedom to choose by offering a variety of options and ensuring respect for the moral and religious convictions of patients and providers. Such an approach should seek to restrain costs while sharing them equitably.
On international affairs, we will work with our leaders to seek a responsible transition in an Iraq free of religious persecution. We especially urge early, focused and persistent leadership to bring an end to violent conflict and a just peace in the Holy Land. We will continue to support essential U.S. investments to overcome poverty, hunger and disease through increased and reformed foreign assistance. Continued U.S. leadership in the fight against HIV-AIDS and other diseases in ways that are both effectively and morally appropriate have our enthusiastic backing. Recognizing the complexity of climate change, we wish to be a voice for the poor and vulnerable in our country and around the world who will be the most adversely affected by any dramatic threats to the environment.
We will work with the new Administration and Congress to fix a broken immigration system which harms both our nation and immigrants. Comprehensive reform is needed to deal with the economic and human realities of millions of immigrants in our midst. It must be based on respect for and implementation of the law. Equally it must defend the rights and dignity of all peoples, recognizing that human dignity comes from God and does not depend on where people were born or how they came to our nation. Truly comprehensive immigration reform will include a path to earned citizenship with attention to the fact that international trade and development policies influence economic opportunities in the countries from which immigrants come.
We stand firm in our support for marriage which is a faithful, exclusive, lifelong union of a man and a woman and must remain such in law. In a manner unlike any other relationship, marriage makes a unique and irreplaceable contribution to the common good of society, especially through the procreation and education of children. No other kinds of personal relationships can be justly made equivalent to the commitment of a man and a woman in marriage.
With regard to the education of children, we will continue to support initiatives which provide resources for all parents, especially those of modest means, to choose education which best address the needs of their children.
We welcome continuing commitments to empower faith-based groups as effective partners in overcoming poverty and other threats to human dignity. We will work with the Administration and Congress to strengthen these partnerships in ways that do not encourage government to abandon its responsibilities, and do not require religious groups to abandon their identity and mission.
Most fundamentally, we will work to protect the lives of the most vulnerable and voiceless members of the human family, especially unborn children and those who are disabled or terminally ill. We will consistently defend the fundamental right to life from conception to natural death. Opposed to abortion as the direct killing of innocent human life, we will encourage one and all to seek common ground that will reduce the number of abortions in morally sound ways that affirm the dignity of pregnant women and their unborn children. We will oppose legislative and other measures to expand abortion. We will work to retain essential, widely supported policies which show respect for unborn life, protect the conscience rights of health care providers and other Americans, and prevent government funding and promotion of abortion. The Hyde amendment and other provisions which for many years have prevented federal funding of abortion have a proven record of reducing abortions. Efforts to force Americans to fund abortions with their tax dollars would pose a serious moral challenge and jeopardize the passage of essential health care reform.
This outline of USCCB policies and priorities is not complete. There are many other areas of concern and advocacy for the Church and the USCCB especially: religious freedom and other civil and human rights, news media and communications, and issues of war and peace. For a more detailed description of our concerns please see Forming Consciences for Faithful Citizenship (USCCB 2008), pages 19-30.
Nonetheless, we offer this outline as an agenda for dialogue and action. We hope to offer a constructive and principled contribution to national discussion over the values and policies that will shape our nation's future. We seek to work together with our nation's leaders to advance the common good of our society, while disagreeing respectfully and civilly where necessary for preserving that same common good.
In closing, I renew our expression of hope and our offer of cooperation as you begin this new period of service to our nation in these challenging times. We promise our prayers for you, that the days ahead will be a time of renewal and progress for our nation and that we can work together to defend human life and dignity and build a nation of greater justice and a world at peace.
The Honorable Barack Obama President-elect
Presidential Transition Team Washington, D.C. 20270
Dear Mr. President-elect,
As our nation begins a new year, a new Administration and a new Congress, I write to outline principles and priorities that guide the public policy efforts of the United States Conference of Catholic Bishops (USCCB). As President of the Bishops' Conference, I assure you of our prayers, hopes and commitment to make this period of national change a time to advance the common good and defend the life and dignity of all, especially the vulnerable and poor. We continue to seek ways to work constructively with the new Administration and Congress and others of good will to pursue policies which respect the dignity of all human life and bring greater justice to our nation and peace to our world.
As Bishops, we approach public policy as pastors and teachers. Our moral principles have always guided our everyday experience in caring for the hungry and homeless, offering health care and housing, educating children and reaching out to those in need. We lead the largest community of faith in the United States, one that serves every part of our nation and is present in almost every place on earth. From our experience and our tradition, we offer a distinctive, constructive and principled contribution to the national dialogue on how to act together on issues of economic turmoil and suffering, war and violence, moral decency and human dignity.
Our nation now faces economic challenges with potentially tragic human consequences and serious moral dimensions. We will work with the new Administration and Congress to support strong, prudent and effective measures to address the terrible impacts and injustices of the economic crisis. In particular, we will advocate a clear priority for poor families and vulnerable workers in the development and implementation of economic recovery measures, including new investments while strengthening the national safety net. We also support greater accountability and oversight to address irresponsible abuses of the system that contributed to the financial crisis.
The Catholic Bishops of the United States have worked for decades to assure health care for all, insisting that access to decent health care is a basic human right and a requirement of human dignity. We urge comprehensive action to ensure truly universal health care coverage which protects all human life including pre-natal life, and provides access for all, with a special concern for the poor. Any such legislation ought to respect freedom to choose by offering a variety of options and ensuring respect for the moral and religious convictions of patients and providers. Such an approach should seek to restrain costs while sharing them equitably.
On international affairs, we will work with our leaders to seek a responsible transition in an Iraq free of religious persecution. We especially urge early, focused and persistent leadership to bring an end to violent conflict and a just peace in the Holy Land. We will continue to support essential U.S. investments to overcome poverty, hunger and disease through increased and reformed foreign assistance. Continued U.S. leadership in the fight against HIV-AIDS and other diseases in ways that are both effectively and morally appropriate have our enthusiastic backing. Recognizing the complexity of climate change, we wish to be a voice for the poor and vulnerable in our country and around the world who will be the most adversely affected by any dramatic threats to the environment.
We will work with the new Administration and Congress to fix a broken immigration system which harms both our nation and immigrants. Comprehensive reform is needed to deal with the economic and human realities of millions of immigrants in our midst. It must be based on respect for and implementation of the law. Equally it must defend the rights and dignity of all peoples, recognizing that human dignity comes from God and does not depend on where people were born or how they came to our nation. Truly comprehensive immigration reform will include a path to earned citizenship with attention to the fact that international trade and development policies influence economic opportunities in the countries from which immigrants come.
We stand firm in our support for marriage which is a faithful, exclusive, lifelong union of a man and a woman and must remain such in law. In a manner unlike any other relationship, marriage makes a unique and irreplaceable contribution to the common good of society, especially through the procreation and education of children. No other kinds of personal relationships can be justly made equivalent to the commitment of a man and a woman in marriage.
With regard to the education of children, we will continue to support initiatives which provide resources for all parents, especially those of modest means, to choose education which best address the needs of their children.
We welcome continuing commitments to empower faith-based groups as effective partners in overcoming poverty and other threats to human dignity. We will work with the Administration and Congress to strengthen these partnerships in ways that do not encourage government to abandon its responsibilities, and do not require religious groups to abandon their identity and mission.
Most fundamentally, we will work to protect the lives of the most vulnerable and voiceless members of the human family, especially unborn children and those who are disabled or terminally ill. We will consistently defend the fundamental right to life from conception to natural death. Opposed to abortion as the direct killing of innocent human life, we will encourage one and all to seek common ground that will reduce the number of abortions in morally sound ways that affirm the dignity of pregnant women and their unborn children. We will oppose legislative and other measures to expand abortion. We will work to retain essential, widely supported policies which show respect for unborn life, protect the conscience rights of health care providers and other Americans, and prevent government funding and promotion of abortion. The Hyde amendment and other provisions which for many years have prevented federal funding of abortion have a proven record of reducing abortions. Efforts to force Americans to fund abortions with their tax dollars would pose a serious moral challenge and jeopardize the passage of essential health care reform.
This outline of USCCB policies and priorities is not complete. There are many other areas of concern and advocacy for the Church and the USCCB especially: religious freedom and other civil and human rights, news media and communications, and issues of war and peace. For a more detailed description of our concerns please see Forming Consciences for Faithful Citizenship (USCCB 2008), pages 19-30.
Nonetheless, we offer this outline as an agenda for dialogue and action. We hope to offer a constructive and principled contribution to national discussion over the values and policies that will shape our nation's future. We seek to work together with our nation's leaders to advance the common good of our society, while disagreeing respectfully and civilly where necessary for preserving that same common good.
In closing, I renew our expression of hope and our offer of cooperation as you begin this new period of service to our nation in these challenging times. We promise our prayers for you, that the days ahead will be a time of renewal and progress for our nation and that we can work together to defend human life and dignity and build a nation of greater justice and a world at peace.
Thursday, December 18, 2008
US BISHOPS WELCOME HHS REGULATION PROTECTING CONSCIENCE RIGHTS IN HEALTH CARE
WASHINGTON — A final regulation protecting health care providers’ conscience rights was issued December 18 by the Department of Health and Human Services (HHS). The U.S. Catholic bishops’ spokesperson on abortion, Deirdre A. McQuade, welcomed the published regulation as a way to protect medical personnel from being coerced to violate their consciences in federally funded programs. The regulation clarifies and implements existing federal statutes enacted by Congress in 1973, 1996 and 2004. (See text of these laws.)
“Individuals and institutions committed to healing should not be required to take the very human life that they are dedicated to protecting,” McQuade said. “The enforcement of federal laws to protect their freedom of conscience is long overdue.”
“Catholic health care providers will especially welcome this mark of respect for the excellent life-affirming care they provide to all in need. But Catholics do not stand alone in opposition to the deliberate destruction of nascent human life. All health care providers should be free to serve their patients without violating their most deeply held moral and religious convictions in support of life,” McQuade said.
“The USCCB thanks Secretary Michael Leavitt for implementing this regulation,” McQuade said. “We urge the incoming Congress and Administration to honor this much-needed implementation of longstanding laws. Respect for conscience rights on abortion should be a strong point of agreement among those considering themselves ‘pro-life’ and ‘pro-choice.’ Yet this regulation is already under attack. A month before it was even published, pro-abortion senators had introduced a bill (S. 20) to invalidate it regardless of its content.”
The USCCB issued a statement on August 21 welcoming the proposed regulation when it was first released for public comment. Cardinal Justin Rigali of Philadelphia, chair of the bishops’ Committee for Pro-Life Activities, also wrote to Congress urging respect for conscience protection measures. Formal comments on the proposal were later submitted by the USCCB Office of General Counsel.
“Individuals and institutions committed to healing should not be required to take the very human life that they are dedicated to protecting,” McQuade said. “The enforcement of federal laws to protect their freedom of conscience is long overdue.”
“Catholic health care providers will especially welcome this mark of respect for the excellent life-affirming care they provide to all in need. But Catholics do not stand alone in opposition to the deliberate destruction of nascent human life. All health care providers should be free to serve their patients without violating their most deeply held moral and religious convictions in support of life,” McQuade said.
“The USCCB thanks Secretary Michael Leavitt for implementing this regulation,” McQuade said. “We urge the incoming Congress and Administration to honor this much-needed implementation of longstanding laws. Respect for conscience rights on abortion should be a strong point of agreement among those considering themselves ‘pro-life’ and ‘pro-choice.’ Yet this regulation is already under attack. A month before it was even published, pro-abortion senators had introduced a bill (S. 20) to invalidate it regardless of its content.”
The USCCB issued a statement on August 21 welcoming the proposed regulation when it was first released for public comment. Cardinal Justin Rigali of Philadelphia, chair of the bishops’ Committee for Pro-Life Activities, also wrote to Congress urging respect for conscience protection measures. Formal comments on the proposal were later submitted by the USCCB Office of General Counsel.
Friday, December 12, 2008
“Dignitas Personae”...TEACHING ON SOME BIOETHICAL QUESTIONS
VATICAN CITY , 12 DEC 2008 ( VIS ) - This morning in the Holy See Press Office the Instruction of the Congregation for the Doctrine of the Faith “Dignitas Personae” on certain bioethical questions was presented. It was published in English, French, German, Italian, Spanish, Portuguese, and Polish.
Archbishops Luis Francisco Ladaria Ferrer, S.J., Secretary of the Congregation for the Doctrine of the Faith and Rino Fisichella, President of the Pontifical Academy for Life; Bishop Elio Sgreccia, President Emeritus of the Pontifical Academy for Life; and Maria Luisa Di Pietro, associate professor of Bioethics at the Sacred Heart University, Rome and President of the “Science and Life” Association took part in the press conference.
Archbishop Ladaria affirmed that this instruction is the fruit of study that the Congregation for the Doctrine of the Faith undertook in 2002 on new questions in bioethics with the goal of bringing the same dicastery’s instruction “Donum vitae” (1987) up to date. The document, approved by the Pope, “forms part of the ordinary Magisterium of the Successor of Peter” and “is of a doctrinal nature”.
This instruction “encourages biomedical investigation that respects the dignity of all human beings and of procreation. ... At the same time, it does not exclude diverse biomedical technology as ethically illicit and”, he said, “will probably be accused of containing too many prohibitions. Nevertheless, faced with this possible accusation it is necessary to emphasize that the Church feels the duty of making those without voices heard”.
Archbishop Fisichella noted that the document “attempts to express the Church’s proper, authorized contribution to the formation of conscience, not only of believers but also of those who try to hear the arguments presented and to debate them. This is”, he said, “an intervention that forms part of the Church’s mission and should be listened to not only as legitimate but also as necessary in a pluralist, secular, and democratic society”.
For her part, Professor Di Pietro noted that before examining the questions dealt with in the document, such as techniques of assisting fertility, in vitro fertilization, the freezing of embryos and eggs, embryo reduction, and pre-implant diagnosis, “it is necessary to remember the three fundamental goods that govern each of the decisions”:
- The recognition of the dignity of the person of each human being from conception to natural death, with the consequent subjectivity of the right to life and physical integrity.
- The unity of marriage, which carries with it the reciprocal respect of the right of the spouses to become father and mother only through one another.
- The specifically human values of sexuality that “demand that the procreation of a human person be desired as the fruit of the conjugal act specific to the love between spouses”.
Bishop Sgreccia referred to the third part of the document that speaks of newly proposed therapies that involve the manipulation of the embryo or the human genetic patrimony.
“The text holds that it is necessary”, he said, “to keep in mind one fundamental distinction: theoretically, genetic therapy can be applied to somatic cells with directly therapeutic ends or to germinal cells”. As regards the latter, “it is not possible to intervene as there still does not exist a safe technique”, he stressed, “because it could entail the risk of deformation in the hereditary genetic patrimony of future generations”.
The former president of the Pontifical Academy for Life affirmed that “the distinction between reproductive cloning and therapeutic cloning is untenable and thus also always presupposes a reproduction”.
Click here to read the summary of the document
OP/DIGNITAS PERSONAE/... VIS 081212 (580)
Archbishops Luis Francisco Ladaria Ferrer, S.J., Secretary of the Congregation for the Doctrine of the Faith and Rino Fisichella, President of the Pontifical Academy for Life; Bishop Elio Sgreccia, President Emeritus of the Pontifical Academy for Life; and Maria Luisa Di Pietro, associate professor of Bioethics at the Sacred Heart University, Rome and President of the “Science and Life” Association took part in the press conference.
Archbishop Ladaria affirmed that this instruction is the fruit of study that the Congregation for the Doctrine of the Faith undertook in 2002 on new questions in bioethics with the goal of bringing the same dicastery’s instruction “Donum vitae” (1987) up to date. The document, approved by the Pope, “forms part of the ordinary Magisterium of the Successor of Peter” and “is of a doctrinal nature”.
This instruction “encourages biomedical investigation that respects the dignity of all human beings and of procreation. ... At the same time, it does not exclude diverse biomedical technology as ethically illicit and”, he said, “will probably be accused of containing too many prohibitions. Nevertheless, faced with this possible accusation it is necessary to emphasize that the Church feels the duty of making those without voices heard”.
Archbishop Fisichella noted that the document “attempts to express the Church’s proper, authorized contribution to the formation of conscience, not only of believers but also of those who try to hear the arguments presented and to debate them. This is”, he said, “an intervention that forms part of the Church’s mission and should be listened to not only as legitimate but also as necessary in a pluralist, secular, and democratic society”.
For her part, Professor Di Pietro noted that before examining the questions dealt with in the document, such as techniques of assisting fertility, in vitro fertilization, the freezing of embryos and eggs, embryo reduction, and pre-implant diagnosis, “it is necessary to remember the three fundamental goods that govern each of the decisions”:
- The recognition of the dignity of the person of each human being from conception to natural death, with the consequent subjectivity of the right to life and physical integrity.
- The unity of marriage, which carries with it the reciprocal respect of the right of the spouses to become father and mother only through one another.
- The specifically human values of sexuality that “demand that the procreation of a human person be desired as the fruit of the conjugal act specific to the love between spouses”.
Bishop Sgreccia referred to the third part of the document that speaks of newly proposed therapies that involve the manipulation of the embryo or the human genetic patrimony.
“The text holds that it is necessary”, he said, “to keep in mind one fundamental distinction: theoretically, genetic therapy can be applied to somatic cells with directly therapeutic ends or to germinal cells”. As regards the latter, “it is not possible to intervene as there still does not exist a safe technique”, he stressed, “because it could entail the risk of deformation in the hereditary genetic patrimony of future generations”.
The former president of the Pontifical Academy for Life affirmed that “the distinction between reproductive cloning and therapeutic cloning is untenable and thus also always presupposes a reproduction”.
Click here to read the summary of the document
OP/DIGNITAS PERSONAE/... VIS 081212 (580)
Sunday, November 16, 2008
VATICAN AIDE CAUTIONS OBAMA ON ETHICS
Says Some Humans Shouldn't Be Used for Others
By Carmen Villa
VATICAN CITY, NOV. 11, 2008 (Zenit.org).- The president of the Pontifical Council for Health Care Ministry is warning the president elect of the United States that it is unethical to give the green light to embryonic stem-cell research.
Cardinal Javier Lozano Barragán said this today (11-11) during a press conference to present the dicastery's upcoming international conference on child illness. He was responding to a question regarding an announcement Sunday from Barack Obama's team that the future president would reverse the policy of George Bush and give the go-ahead to embryonic stem cell research.
A basic principle of bioethics, the cardinal recalled, is that "what builds up man is good, what destroys him is bad."
Noting that human dignity is an end in itself, and not a means that can be manipulated, the Vatican official affirmed: "One person can never be used as a means for another."
It is not possible to kill one human being to save another, he insisted.
Moreover, Cardinal Lozano Barragán noted that there are many other ways to get stem cells, such as by extracting them from the umbilical cord or other organs.
"When we're dealing with transplants that endanger neither the donor nor the receiver, everything is welcome; there is no question to the contrary," he said.
Furthermore, the prelate noted, there is misinformation in the public sphere about stem cells. They were initially presented as a "panacea," he said, but stem cells taken from embryos have yet to give any of the promised results.
Professor Alberto Ugazio, coordinator of the department of pediatric medicine at the Bambino Gesù hospital of Rome, seconded the cardinal's affirmation.
With the use of embryonic stem cells "not even one study has given positive results," he said. Meanwhile, the doctor explained, lives have been saved with stem cells taken from other parts of the body.
By Carmen Villa
VATICAN CITY, NOV. 11, 2008 (Zenit.org).- The president of the Pontifical Council for Health Care Ministry is warning the president elect of the United States that it is unethical to give the green light to embryonic stem-cell research.
Cardinal Javier Lozano Barragán said this today (11-11) during a press conference to present the dicastery's upcoming international conference on child illness. He was responding to a question regarding an announcement Sunday from Barack Obama's team that the future president would reverse the policy of George Bush and give the go-ahead to embryonic stem cell research.
A basic principle of bioethics, the cardinal recalled, is that "what builds up man is good, what destroys him is bad."
Noting that human dignity is an end in itself, and not a means that can be manipulated, the Vatican official affirmed: "One person can never be used as a means for another."
It is not possible to kill one human being to save another, he insisted.
Moreover, Cardinal Lozano Barragán noted that there are many other ways to get stem cells, such as by extracting them from the umbilical cord or other organs.
"When we're dealing with transplants that endanger neither the donor nor the receiver, everything is welcome; there is no question to the contrary," he said.
Furthermore, the prelate noted, there is misinformation in the public sphere about stem cells. They were initially presented as a "panacea," he said, but stem cells taken from embryos have yet to give any of the promised results.
Professor Alberto Ugazio, coordinator of the department of pediatric medicine at the Bambino Gesù hospital of Rome, seconded the cardinal's affirmation.
With the use of embryonic stem cells "not even one study has given positive results," he said. Meanwhile, the doctor explained, lives have been saved with stem cells taken from other parts of the body.
Thursday, November 13, 2008
USCCB Statement: Hope/Obstacles for Obama Administration
Cardinal George Voices Hope for Obama Administration, Points to Possible Obstacles to Our Desired Unity
BALTIMORE—Cardinal Francis George of Chicago, president of the United States Conference of Catholic Bishops (USCCB), voiced hope for the Obama Administration but pointed to possible obstacles to our desired unity, in a Nov. 12 statement at the end of the annual fall assembly of the USCCB.
"The bishops of the Catholic Church in the United States welcome this moment of historic transition and look forward to working with President-elect Obama and the members of the new Congress for the common good of all," he said.
He said that "the unity desired by President-elect Obama and all Americans at this moment of crisis will be impossible to achieve," if the administration's policies increase abortions.
"Aggressive pro-abortion policies, legislation and executive orders will permanently alienate tens of millions of Americans, and would be seen by many as an attack on the free exercise of their religion."
"We express again our great desire to work with all those who cherish the common good of our nation," he added. "The common good is not the sum total of individual interests: it is achieved in the working out of a common life based upon good reason and good will for all."
Cardinal George's remarks follow.
STATEMENT of the President of the United States Conference of Catholic Bishops
"If the Lord does not build the house, in vain do its builders labor; if the Lord does not watch over the city, in vain does the watchman keep vigil." (Psalm 127, vs. 1)
The Bishops of the Catholic Church in the United States welcome this moment of historic transition and look forward to working with President-elect Obama and the members of the new Congress for the common good of all. Because of the Church's history and the scope of her ministries in this country, we want to continue our work for economic justice and opportunity for all; our efforts to reform laws around immigration and the situation of the undocumented; our provision of better education and adequate health care for all, especially for women and children; our desire to safeguard religious freedom and foster peace at home and abroad. The Church is intent on doing good and will continue to cooperate gladly with the government and all others working for these goods.
The fundamental good is life itself, a gift from God and our parents. A good state protects the lives of all. Legal protection for those members of the human family waiting to be born in this country was removed when the Supreme Court decided Roe vs. Wade in 1973. This was bad law. The danger the Bishops see at this moment is that a bad court decision will be enshrined in bad legislation that is more radical than the 1973 Supreme Court decision itself.
In the last Congress, a Freedom of Choice Act (FOCA) was introduced that would, if brought forward in the same form today, outlaw any "interference" in providing abortion at will. It would deprive the American people in all fifty states of the freedom they now have to enact modest restraints and regulations on the abortion industry. FOCA would coerce all Americans into subsidizing and promoting abortion with their tax dollars. It would counteract any and all sincere efforts by government and others of good will to reduce the number of abortions in our country.
Parental notification and informed consent precautions would be outlawed, as would be laws banning procedures such as partial-birth abortion and protecting infants born alive after a failed abortion. Abortion clinics would be deregulated. The Hyde Amendment restricting the federal funding of abortions would be abrogated. FOCA would have lethal consequences for prenatal human life.
FOCA would have an equally destructive effect on the freedom of conscience of doctors, nurses and health care workers whose personal convictions do not permit them to cooperate in the private killing of unborn children. It would threaten Catholic health care institutions and Catholic Charities. It would be an evil law that would further divide our country, and the Church should be intent on opposing evil.
On this issue, the legal protection of the unborn, the bishops are of one mind with Catholics and others of good will. They are also pastors who have listened to women whose lives have been diminished because they believed they had no choice but to abort a baby. Abortion is a medical procedure that kills, and the psychological and spiritual consequences are written in the sorrow and depression of many women and men. The bishops are single-minded because they are, first of all, single-hearted.
The recent election was principally decided out of concern for the economy, for the loss of jobs and homes and financial security for families, here and around the world. If the election is misinterpreted ideologically as a referendum on abortion, the unity desired by President-elect Obama and all Americans at this moment of crisis will be impossible to achieve. Abortion kills not only unborn children; it destroys constitutional order and the common good, which is assured only when the life of every human being is legally protected. Aggressively pro-abortion policies, legislation and executive orders will permanently alienate tens of millions of Americans, and would be seen by many as an attack on the free exercise of their religion.
This statement is written at the request and direction of all the Bishops, who also want to thank all those in politics who work with good will to protect the lives of the most vulnerable among us. Those in public life do so, sometimes, at the cost of great sacrifice to themselves and their families; and we are grateful. We express again our great desire to work with all those who cherish the common good of our nation. The common good is not the sum total of individual desires and interests; it is achieved in the working out of a common life based upon good reason and good will for all.
Our prayers accompany President-elect Obama and his family and those who are cooperating with him to assure a smooth transition in government. Many issues demand immediate attention on the part of our elected "watchman." (Psalm 127) May God bless him and our country.
BALTIMORE—Cardinal Francis George of Chicago, president of the United States Conference of Catholic Bishops (USCCB), voiced hope for the Obama Administration but pointed to possible obstacles to our desired unity, in a Nov. 12 statement at the end of the annual fall assembly of the USCCB.
"The bishops of the Catholic Church in the United States welcome this moment of historic transition and look forward to working with President-elect Obama and the members of the new Congress for the common good of all," he said.
He said that "the unity desired by President-elect Obama and all Americans at this moment of crisis will be impossible to achieve," if the administration's policies increase abortions.
"Aggressive pro-abortion policies, legislation and executive orders will permanently alienate tens of millions of Americans, and would be seen by many as an attack on the free exercise of their religion."
"We express again our great desire to work with all those who cherish the common good of our nation," he added. "The common good is not the sum total of individual interests: it is achieved in the working out of a common life based upon good reason and good will for all."
Cardinal George's remarks follow.
STATEMENT of the President of the United States Conference of Catholic Bishops
"If the Lord does not build the house, in vain do its builders labor; if the Lord does not watch over the city, in vain does the watchman keep vigil." (Psalm 127, vs. 1)
The Bishops of the Catholic Church in the United States welcome this moment of historic transition and look forward to working with President-elect Obama and the members of the new Congress for the common good of all. Because of the Church's history and the scope of her ministries in this country, we want to continue our work for economic justice and opportunity for all; our efforts to reform laws around immigration and the situation of the undocumented; our provision of better education and adequate health care for all, especially for women and children; our desire to safeguard religious freedom and foster peace at home and abroad. The Church is intent on doing good and will continue to cooperate gladly with the government and all others working for these goods.
The fundamental good is life itself, a gift from God and our parents. A good state protects the lives of all. Legal protection for those members of the human family waiting to be born in this country was removed when the Supreme Court decided Roe vs. Wade in 1973. This was bad law. The danger the Bishops see at this moment is that a bad court decision will be enshrined in bad legislation that is more radical than the 1973 Supreme Court decision itself.
In the last Congress, a Freedom of Choice Act (FOCA) was introduced that would, if brought forward in the same form today, outlaw any "interference" in providing abortion at will. It would deprive the American people in all fifty states of the freedom they now have to enact modest restraints and regulations on the abortion industry. FOCA would coerce all Americans into subsidizing and promoting abortion with their tax dollars. It would counteract any and all sincere efforts by government and others of good will to reduce the number of abortions in our country.
Parental notification and informed consent precautions would be outlawed, as would be laws banning procedures such as partial-birth abortion and protecting infants born alive after a failed abortion. Abortion clinics would be deregulated. The Hyde Amendment restricting the federal funding of abortions would be abrogated. FOCA would have lethal consequences for prenatal human life.
FOCA would have an equally destructive effect on the freedom of conscience of doctors, nurses and health care workers whose personal convictions do not permit them to cooperate in the private killing of unborn children. It would threaten Catholic health care institutions and Catholic Charities. It would be an evil law that would further divide our country, and the Church should be intent on opposing evil.
On this issue, the legal protection of the unborn, the bishops are of one mind with Catholics and others of good will. They are also pastors who have listened to women whose lives have been diminished because they believed they had no choice but to abort a baby. Abortion is a medical procedure that kills, and the psychological and spiritual consequences are written in the sorrow and depression of many women and men. The bishops are single-minded because they are, first of all, single-hearted.
The recent election was principally decided out of concern for the economy, for the loss of jobs and homes and financial security for families, here and around the world. If the election is misinterpreted ideologically as a referendum on abortion, the unity desired by President-elect Obama and all Americans at this moment of crisis will be impossible to achieve. Abortion kills not only unborn children; it destroys constitutional order and the common good, which is assured only when the life of every human being is legally protected. Aggressively pro-abortion policies, legislation and executive orders will permanently alienate tens of millions of Americans, and would be seen by many as an attack on the free exercise of their religion.
This statement is written at the request and direction of all the Bishops, who also want to thank all those in politics who work with good will to protect the lives of the most vulnerable among us. Those in public life do so, sometimes, at the cost of great sacrifice to themselves and their families; and we are grateful. We express again our great desire to work with all those who cherish the common good of our nation. The common good is not the sum total of individual desires and interests; it is achieved in the working out of a common life based upon good reason and good will for all.
Our prayers accompany President-elect Obama and his family and those who are cooperating with him to assure a smooth transition in government. Many issues demand immediate attention on the part of our elected "watchman." (Psalm 127) May God bless him and our country.
Saturday, November 8, 2008
Benedict XVI on Organ Donation
"A Unique Testimony of Charity"
VATICAN CITY, NOV. 7, 2008 ( Zenit.org ).- Here is the address Benedict XVI gave upon receiving in audience participants in the international congress "A Gift for Life. Considerations on Organ Donation."
The congress, under way in Rome through Saturday, is sponsored by the Pontifical Academy for Life, the International Federation of Catholic Medical Associations, and the Italian National Transplant Center.
* * *
Venerated brothers in the episcopate,
Bothers and sisters:
Organ donation is a unique testimony of charity. In a time such as ours, frequently marked by various forms of egotism, it is more and more urgent to understand how it is necessary to enter into the logic of gratitude to correctly understand life. There exists, in fact, a responsibility of love and charity that commits oneself to make one's own life a gift for others, if one truly seeks one's own fulfillment. As Lord Jesus taught us, only by given one's life, can you save it (cf. Luke 9:24).
Greetings to all those present, in particular to Senator Maurizio Sacconi, Italy's labor minister; and I thank Archbishop Rino Fisichella, president of the Academy for Life, for the words he addressed to me, illustrating the deep significance of this encounter and presenting the synthesis of the work of the congress.
Together with him, I also thank the president of the International Federation of Catholic Medical Associations, and the director of the Italian National Transplant Center, underlining with appreciation the value of the collaboration of these organizations in the area of organ transplants, which has been debated in your days of work and study.
The history of medicine shows evidence of the great advances that have been made in giving more dignity each day to people who suffer. Tissue and organ transplants represent a great conquest of medical science, and are certainly signs of hope for those suffering serious, and often grave, illnesses.
If we turn our gaze to the entire world, it is easy to confirm the numerous and complex cases in which, thanks to the technique of organ transplantation, many people have overcome extremely grave illnesses, and in them the joy of life has been restored. This would never have happened if the commitment of the doctors and the competence of the researchers had not been able to count upon the generosity and altruism of those who have donated organs.
Unfortunately, the problem of the lack of available vital organs is not a theoretical one, but a considerably practical one; one can see this in the long waiting list of those whose only hope for survival is linked to the small number of non-useful donations.
It is useful, above all in this context, to reflect on this advancement of science so that the multiplication of transplant petitions don't change around the ethical principles upon which it rests. As I said in my first encyclical, the body can never be considered as a mere object (cf. "Deus Caritas Est," No. 5); to do otherwise would impose on it the logic of the market. The body of each person, together with the spirit that is given to each one individually, constitutes an inseparable unity upon which is impressed the image of God himself. To prescind from this dimension brings to mind points of view that are incapable of understanding the totality of the mystery present in each person. It is necessary, then, that priority must be given to respect for the dignity of the human person and the protection of individual identity.
Regarding the technique of organ transplants, this means that one can only donate if this act doesn't put one's own health and identity in serious danger, and if it is done for a valid moral and proportionate reason. Any reasons for the buying and selling of organs, or the adoption of utilitarian and discriminatory criteria, would clash in such a way with the meaning of gift that they would be invalidated, qualifying them as illicit moral acts. Abuses in transplants and organ trafficking, which frequently affect innocent persons, such as children, must find the scientific and medical community united in a joint refusal. They should be decidedly condemned as abominable.
The same ethical principle must be reiterated in the case of the creation and destruction of human embryos destined for therapeutic objectives. The very idea of considering the embryo as "therapeutic material" contradicts the cultural, civil and ethical foundations on which the dignity of the person rests.
With frequency, organ transplantation takes place as a completely gratuitous gesture on the part of the family member who has been certifiably pronounced dead. In these cases, informed consent is a precondition of freedom so that the transplant can be characterized as being a gift and not interpreted as a coercive or abusive act. In any case, it is useful to remember that the various vital organs can only be extracted "ex cadavere" [from a dead body], which posses it's own dignity and should be respected. Over recent years science has made further progress in ascertaining the death of a patient. It is good, then, that the achieved results receive the consensus of the entire scientific community in favor of looking for solutions that give everyone certainty. In an environment such as this, the minimum suspicion of arbitrariness is not allowed, and where total certainty has not been reached, the principle of caution should prevail.
For this it is useful to increment interdisciplinary research and study in such a way that the public is presented with the most transparent truth on the anthropologic, social, ethical and legal implications of a transplant. In these cases respect for the life of the donor should be assumed as the primary criterion, in such a way so that the extraction of the organs only take place after having ascertained the patient's true death (cf. Compendium of the Catechism of the Catholic Church, No. 476).
The act of love, which is expressed with the gift of one's own vital organs, is a genuine testament of charity that knows how to look beyond death so that life always wins. The recipient should be aware of the value of this gesture that one receives, of a gift that goes beyond the therapeutic benefit. What they receive is a testament of love, and it should give rise to a response equally generous, and in this way grows the culture of gift and gratitude.
The path that must be followed, until science discovers new and more advanced possible therapies, needs to be that of the formation and diffusion of a culture characterized by solidarity and that opens itself to others without excluding anyone. Organ transplants that are in line with ethic of giving require the commitment of all sides to invest every possible effort in formation and information, so as to increasingly awaken consciences to a problem that directly affects the lives of so many.
It would be necessary, then, to overcome prejudices and misunderstanding, dispel suspicions and fears and substitute them with certainties and guarantees, so as to create in all people an awareness, ever more widespread, of the great gift of life.
Wishing that each one of you continues your own commitment with due competence and professionalism, I invoke the help of God over the working sessions of the congress and impart to all of you, from the heart, my blessing.
[Translation by ZENIT]
VATICAN CITY, NOV. 7, 2008 ( Zenit.org ).- Here is the address Benedict XVI gave upon receiving in audience participants in the international congress "A Gift for Life. Considerations on Organ Donation."
The congress, under way in Rome through Saturday, is sponsored by the Pontifical Academy for Life, the International Federation of Catholic Medical Associations, and the Italian National Transplant Center.
* * *
Venerated brothers in the episcopate,
Bothers and sisters:
Organ donation is a unique testimony of charity. In a time such as ours, frequently marked by various forms of egotism, it is more and more urgent to understand how it is necessary to enter into the logic of gratitude to correctly understand life. There exists, in fact, a responsibility of love and charity that commits oneself to make one's own life a gift for others, if one truly seeks one's own fulfillment. As Lord Jesus taught us, only by given one's life, can you save it (cf. Luke 9:24).
Greetings to all those present, in particular to Senator Maurizio Sacconi, Italy's labor minister; and I thank Archbishop Rino Fisichella, president of the Academy for Life, for the words he addressed to me, illustrating the deep significance of this encounter and presenting the synthesis of the work of the congress.
Together with him, I also thank the president of the International Federation of Catholic Medical Associations, and the director of the Italian National Transplant Center, underlining with appreciation the value of the collaboration of these organizations in the area of organ transplants, which has been debated in your days of work and study.
The history of medicine shows evidence of the great advances that have been made in giving more dignity each day to people who suffer. Tissue and organ transplants represent a great conquest of medical science, and are certainly signs of hope for those suffering serious, and often grave, illnesses.
If we turn our gaze to the entire world, it is easy to confirm the numerous and complex cases in which, thanks to the technique of organ transplantation, many people have overcome extremely grave illnesses, and in them the joy of life has been restored. This would never have happened if the commitment of the doctors and the competence of the researchers had not been able to count upon the generosity and altruism of those who have donated organs.
Unfortunately, the problem of the lack of available vital organs is not a theoretical one, but a considerably practical one; one can see this in the long waiting list of those whose only hope for survival is linked to the small number of non-useful donations.
It is useful, above all in this context, to reflect on this advancement of science so that the multiplication of transplant petitions don't change around the ethical principles upon which it rests. As I said in my first encyclical, the body can never be considered as a mere object (cf. "Deus Caritas Est," No. 5); to do otherwise would impose on it the logic of the market. The body of each person, together with the spirit that is given to each one individually, constitutes an inseparable unity upon which is impressed the image of God himself. To prescind from this dimension brings to mind points of view that are incapable of understanding the totality of the mystery present in each person. It is necessary, then, that priority must be given to respect for the dignity of the human person and the protection of individual identity.
Regarding the technique of organ transplants, this means that one can only donate if this act doesn't put one's own health and identity in serious danger, and if it is done for a valid moral and proportionate reason. Any reasons for the buying and selling of organs, or the adoption of utilitarian and discriminatory criteria, would clash in such a way with the meaning of gift that they would be invalidated, qualifying them as illicit moral acts. Abuses in transplants and organ trafficking, which frequently affect innocent persons, such as children, must find the scientific and medical community united in a joint refusal. They should be decidedly condemned as abominable.
The same ethical principle must be reiterated in the case of the creation and destruction of human embryos destined for therapeutic objectives. The very idea of considering the embryo as "therapeutic material" contradicts the cultural, civil and ethical foundations on which the dignity of the person rests.
With frequency, organ transplantation takes place as a completely gratuitous gesture on the part of the family member who has been certifiably pronounced dead. In these cases, informed consent is a precondition of freedom so that the transplant can be characterized as being a gift and not interpreted as a coercive or abusive act. In any case, it is useful to remember that the various vital organs can only be extracted "ex cadavere" [from a dead body], which posses it's own dignity and should be respected. Over recent years science has made further progress in ascertaining the death of a patient. It is good, then, that the achieved results receive the consensus of the entire scientific community in favor of looking for solutions that give everyone certainty. In an environment such as this, the minimum suspicion of arbitrariness is not allowed, and where total certainty has not been reached, the principle of caution should prevail.
For this it is useful to increment interdisciplinary research and study in such a way that the public is presented with the most transparent truth on the anthropologic, social, ethical and legal implications of a transplant. In these cases respect for the life of the donor should be assumed as the primary criterion, in such a way so that the extraction of the organs only take place after having ascertained the patient's true death (cf. Compendium of the Catechism of the Catholic Church, No. 476).
The act of love, which is expressed with the gift of one's own vital organs, is a genuine testament of charity that knows how to look beyond death so that life always wins. The recipient should be aware of the value of this gesture that one receives, of a gift that goes beyond the therapeutic benefit. What they receive is a testament of love, and it should give rise to a response equally generous, and in this way grows the culture of gift and gratitude.
The path that must be followed, until science discovers new and more advanced possible therapies, needs to be that of the formation and diffusion of a culture characterized by solidarity and that opens itself to others without excluding anyone. Organ transplants that are in line with ethic of giving require the commitment of all sides to invest every possible effort in formation and information, so as to increasingly awaken consciences to a problem that directly affects the lives of so many.
It would be necessary, then, to overcome prejudices and misunderstanding, dispel suspicions and fears and substitute them with certainties and guarantees, so as to create in all people an awareness, ever more widespread, of the great gift of life.
Wishing that each one of you continues your own commitment with due competence and professionalism, I invoke the help of God over the working sessions of the congress and impart to all of you, from the heart, my blessing.
[Translation by ZENIT]
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