Category Archives: Pro-Life

Role of the Laity in the Church

There is a distinct confusion in the Church today as to the role of the laity. In an attempt to bring about “active participation” in the liturgy Vatican II supposedly called for (the original Latin actually reads “actualparticipation.” ), the Church has become navel-gazing in its mode of operation, forgetting to heed the words of Our Lord to “[g]o into all the world and preach the good news to all creation.” (Mark 16:15), not to mention the urgency attached to it: “[w]hoever believes and is baptized will be saved, but whoever does not believe will be condemned.” (Mark 16:16) Here are some some Vatican II quotes on the proper role of the laity, first from Apostolicam Actuositatem (Decree on the Apostolate of the Laity):

Chapter 1. The Vocation of the Laity to the Apostolate.
2. The Church was founded for the purpose of spreading the kingdom of Christ… to enable all men to share in His saving redemption… All activity of the Mystical Body directed to the attainment of this goal is called the apostolate… [The laity] exercise the apostolate in fact by their activity directed to the evangelization and sanctification of men and to the penetrating and perfecting of the temporal order through the spirit of the Gospel.

Now from the principle document of the Council, the Dogmatic Constitution on the Church, Lumen Gentium:

10. “…[common priesthood of the faithful and the ministerial or hierarchical priesthood] differ from one another in essence and not only in degree…”

31. “What specifically characterizes the laity is their secular nature. …They are called there by God that by exercising their proper function and led by the spirit of the Gospel they may work for the sanctification of the world from within as a leaven.”

32. “By divine institution Holy Church is ordered and governed with a wonderful diversity. “For just as in one body we have many members, yet all the members have not the same function, so we, the many, are one body in Christ, but severally members one of another. …yet all share a true equality with regard to the dignity and to the activity common to all the faithful for the building up of the Body of Christ.”

33. “Upon all the laity, therefore, rests the noble duty of working to extend the divine plan of salvation to all men of each epoch and in every land.”

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Abortion Harmful to Women’s Mental Health – Study

From Family First (with my emphases):

The study, “Abortion and Mental health: Quantitative Synthesis and Analysis of Research Published 1995-2009” by Priscilla Coleman, Ph.D., took into account 22 studies and over 877,000 participants over the 14-year period. The study also reveals that as many as ten percent of all mental health problems are directly attributable to abortion.

“This confirms and is consistent with previous NZ research which showed that abortion harms women. Abortion harms women but pro-abortion groups refuse to acknowledge this, seeing the right to abortion more paramount than the long-term health and welfare of the women. We believe women have the right to the best independent information and advice before making a decision that could impact them later in life,” says Marina Young, Spokesperson for Family First NZ, who through her own abortion experience formed the Buttons Project.

A University of Otago study in 2008 found that women who had an abortion faced a 30% increase in the risk of developing common mental health problems such as depression and anxiety. Other studies have found a link between abortion and psychiatric disorders ranging from anxiety to depression to substance abuse disorders. And the Royal College of Psychiatrists in the UK recommended updating abortion information leaflets to include details of the risks of depression. They said that consent could not be informed without the provision of adequate and appropriate information.

Case against Abortion: Fetal Development

15-week-old Fetus Thumb-Sucking
15-week-old Fetus Thumb-Sucking

In an issue as heated as abortion (or, ‘feticide’, to disrobe the politically-correct label for killing of the fetus), it’s important first to look at the hard cold facts.

Here’s a fetal development chart from the Voice For Life Fact Sheet on the Unborn (Keep in mind in reading this that most abortions [at least in the UK] happen around the 8-9-week period):

1st day the child’s conception takes place
7 day a tiny human implants in the mother’s uterus
10 days the mother’s menses stop
18 days the child’s heart begins to beat

21 days

the heart pumps own blood through separate closed circulatory system with own blood type.

28 days

the child’s eyes, ears and respiratory system begin to form

42 days

the brain waves can be recorded, skeleton is complete, reflexes are present, hiccoughs first occur.

7 weeks

thumbsucking has been photographed, startles first occur from 6-7 1/2 weeks

8 weeks

all body systems are present, isolated arm movements begin about 7 1/4 to 8 1/2 weeks after conception. Breathing movements begin during the eighth week. Stretches first occur during the eighth week.

9 weeks

the child squints, swallows, moves tongue and makes a fist. Rotations of the head also begin from the middle of the seventh week after conception to the middle of the tenth week.

10 weeks

Hand to face contacts first occur 8 to 10 1/2 weeks after conception.

11 weeks

spontaneous breathing movements, the child has fingernails and all body systems are operating. Jaw openings and forward head movement begin during 8 1/2 to 12 1/2 weeks after conception.

12 weeks

the child weighs one ounce

16 weeks

genital organs clearly differentiated, the child grasps with hands, swims, kicks, turns and somersaults (still not felt by the mother)

18 weeks

the vocal cords work and baby can cry

19 weeks

Kenya King’s birth, Florida, June 1985

20 weeks

the child has hair on its head, weighs one pound, 12 inches long

23 weeks

15% of babies survive premature birth

24 weeks

56% of babies survive premature birth

25 weeks

79% of babies survive premature birth

39-40 weeks

normal birth

Introduction to Death

This post may be more properly called the Introduction to the Problem of Death.

Death, as we know, is a horrible thing: why would God allow it?

In a debate with an atheist, the objection was raised that it is absurd to think that deaths in cases such as those in the recent Christchurch earthquake could be compatible with a benevolent God who would intervene to save some people.

Part of the difficulty would be the same problems faced from the presuppositions of philosophical materialism and their implications, one of which would be the finite nature of all embodied things. If human existence is limited to the material, of course it would seem that a benevolent God would have to intervene in order to safeguard people from an ultimate demise.

However, often, I would posit, the issue is not so much with the objective case at hand, but with the projections of such a philosophy and world view. Once the material-tinted glasses are put down, it might be seen that the difficulty is somewhat negated. As Socrates (who is, of course, a preeminent and pre-Christian Greek philosopher) states in Phaedo:

And the true philosophers, Simmias, are always occupied in the practice of dying, wherefore also to them least of all men is death terrible.

Although Platonic dualism is, as I understand it, not compatible with Catholicism, such a philosophical insight into the formal aspect of a living entity does touch on the truth of the possibility of life apart from the material part.

I would suggest that, if this is taken into account, the problem of death begins to resolve itself, at least at the philosophical level (psychological is another matter).

Growth and Orthodoxy

To add to the previous post, here’s an article on Liberal Religions in Free Fall:

Beginning with the work of Dean Kelly in the 1970s, it has been empirically obvious that those religions which have experienced the greatest proportionate decline in membership are generally the most progressive or liberal in their teachings; conversely, conservative-oriented religions have fared comparatively well. The latest data from the Yearbook proves this to be true again.

…With the exception of the Lutheran Church-Missouri Synod, and to some extent the American Baptist Churches, all the other churches with declining membership hold liberal views on abortion and gay rights. Moreover, the smallest decline among the Baptist churches was registered by the most conservative among them, the Southern Baptist Convention (down .42). By sharp contrast, all the religions that experienced a growth in membership are pro-life and pro-marriage (normatively understood).

Orthodoxy (among the conservatives, in this case) flourishes, because we are made to know and seek the truth.

As the article claims, this is consistent with the past findings, tracked by ad2000: for the Crisis magazine (2007);

The better-known orthodox bishops and dioceses – such as Archbishop Chaput (Denver) and Bishop Bruskewitz (Lincoln) – ranked well, while long-time liberal dioceses, such as Milwaukee, Albany and Rochester, fared very poorly. Not all dioceses fitted this pattern, due to other factors, but there was an evident correlation between success and strongly orthodox leadership.

Catholic World Report (2005);

Ziegler’s analysis took account of factors like the selection processes in different dioceses, the numbers accepted from other dioceses or overseas, the effects of clerical sex abuse scandals and rapid changes in population. However, these did not substantially affect the likely ingredients of success.

Successful seminaries were linked for the most part with strong, orthodox episcopal leadership, the witness of devout, enthusiastic clergy, focus on the indispensable role of the priest, effective programs in schools and parishes, and spiritual practices such as Eucharistic adoration.

and Human Life International;

2. The proportion of diocesan priests in orthodox dioceses has remained steady, while the number of diocesan priests in progressive dioceses has been continually declining for four decades. In orthodox dioceses, there were 1,830 diocesan priests per million active Catholics in 1956, and 12 percent more (2,057) in 1996….

1. There are currently nearly five times as many ordinations of diocesan priests per million active Catholics in orthodox dioceses as there are in progressive dioceses (53 vs. 11); and

2. The rate of ordinations of diocesan priests in orthodox dioceses shows a strong upward trend, while the rate in progressive dioceses, relatively low four decades ago, continues to decline. In orthodox dioceses, there were 34 ordinations of diocesan priests per million active Catholics in 1986, and 53 in 1996 – an increase of more than 50 percent. In progressive dioceses, the rate was 16 in 1986, and only 11 in 1996 – a one-third decrease.

This is consistent with the claims in Goodbye Good Men, which notes that the vocation crisis is artificially created by dissenting factions who turn away orthodox candidates as being “rigid”. Such dissenters forget that “liberal” flexibility and open-mindedness are, again, “values” that are relative and limited; by their very nature, they are never, nor can they ever be, absolute as to supersede universal truths.

Soap Opera: Sex, Sadness & Suicide

This is from a post on the Family Life NZ blog, Semper Vita, in response to a poster who asked what was so wrong with showing intimate scenes on TV given violence that is depicted and accepted.


As bad as depiction of gratuitous violence on television is, I think it’s evident enough that depiction of sexual scenes affect people much more immediately and internally, to an extent that would not be healthy for children who are neither emotionally nor relationally ready. Such exposures tend to make them regard as normal, and more likely to go into, something that they are unprepared to go through with with commitment due to the consequences and responsibility that naturally follow. This much is usually common sense.

As the article “Sex, sadness and suicide” from WorldNetDaily points out, there’s something of a glamorization of licentious lifestyles on television that’s far from reality:

“Even those TV viewers who consider themselves big fans of the teen soaps – “Beverly Hills 90210,” “Party of Five” and the now-defunct “Dawson’s Creek” – must have realized that something about the way those shows depicted sex just didn’t ring true.”

It quotes a research paper from Heritage, “Sexually Active Teenagers Are More Likely to Be Depressed and to Attempt Suicide”, which shows a significant correlation between early sexual activity and rate of depression and suicide among teenagers. 63% (v.s. 32%) of boys and 72% (v.s. 25%) of girls admit they regret having early sexual encounters when they were not ready.

The greater percentage among girls is particularly notable when placed in context of greater likelihood of life-long effects for them, including (from “Harmful Effects of Early Sexual Activity and Multiple SexualPartners Among Women: Charts”) greater likeliness of contracting STD’s, having out-of-wedlock pregnancies, less stable marriages and abortions, becoming single mothers, and so on and so forth. In real life, as these research clearly show, those with more sexual partners and those who become sexually active at an early age are in fact less happy, and more likely to be depressed.

Those promoting promiscuous attitudes are clearly acting irresponsibly (knowingly or otherwise), and they do not have the best interests of the person in mind.