Showing posts with label society. Show all posts
Showing posts with label society. Show all posts

Sunday, October 26, 2008

The façade that Lagman et al. want us to see

By Antonio J. Montalvan II

Philippine Daily Inquirer
First Posted 01:06:00 06/23/2008

 

MANILA, Philippines - The Honorable Edcel Lagman, Janette Garin, Narciso Santiago III, Mark Llandro Mendoza, Eleandro Jesus Madrona and Ana Theresa Hontiveros Baraquel would have us believe that their bill respects religious convictions and is not pro-abortion. If only they knew whereof they speak. It is an established fact that the connection between contraception and abortion is not only inseparable; there is a close identity between them.

The unnumbered house bill of these honorable representatives that goes under the lengthy title of "An Act Providing for a National Policy on Reproductive Health, Responsible Parenthood and Population Development, and for other purposes," and referred to in brevity as the Consolidated Reproductive Health Bill, quietly passed the House Health Committee in an unprecedented two minutes without any decent discussion or appearance of meeting the requirements of the legislative process. With a seeming inclination to do away with lengthy processes simply to rush its approval, the bill is expected to proceed to plenary without dragging along public controversy.

Either out of naiveté or sleight of hand, the bill declares a stance against abortion. But is it unequivocal? In a bill that avows the promotion of the "full range" of family planning methods, both natural and modern, that anti-abortion stance remains much of a lame proposition. Call it even a myth. We can hardly believe that the bill's authors are ignorant of the inarguable fact that many contraceptives within that full range are abortifacients. And nowhere in the bill does it renounce abortifacients, at the very least.

Not a few contraceptives work by causing early term abortions. The intra-uterine device prevents a fertilized egg from being implanted in the uterine wall. The pill does not always stop ovulation but sometimes prevents implantation of the growing embryo. The new RU 486 pill works altogether by aborting a new fetus, a new baby.

There is a grave contradiction there. Not only is it a contradiction, it is a grievous mistake. By its failure to address abortion as an odious reality in our society, how can our elected representatives claim that they labor for the progress of that society where even new life cannot have the privilege of safety, much less of life? I am convinced that they did this not out of sleight of hand. Respect for life has become an ideological choice, not a natural moral condition for humanity. Without that moral imperative to respect life, the bill cannot even stand behind a façade of "responsible parenthood." For that is what it is, a façade that only cloaks its pro-death capabilities.

I like the manner that Janet Smith, a professor of philosophy at the University of Dallas, argues: We need to realize that a society in which contraceptives are widely used is going to have a very difficult time keeping free of abortions since the lifestyles and attitudes that contraception fosters create an alleged "need" for abortion.

Each year, a million and a half American women seek abortion, in the land where the full range of contraceptives has been available since long ago. As the American societal experience has taught us, abortion is a necessity in the contraceptive lifestyle. Smith tells us: The "intimate relationships" facilitated by contraceptives are what make abortions "necessary." "Intimate" here is a euphemism and a misleading one at that. Here the word "intimate" means "sexual"; it does not mean "loving and close." Abortion is most often the result of sexual relationships in which there is little true intimacy and love, in which there is no room for a baby, the natural consequence of sexual intercourse. Contraception enables those who are not prepared to care for babies to engage in sexual intercourse; when they become pregnant, they resent the unborn child for intruding upon their lives, and they turn to the solution of abortion.

The argument against the concept, often misused by many of our legislators, that contraception is the antidote to abortions and unwanted pregnancies, is a simple one. Contraceptions have been permeating this world for the past 30 years. Within that time, unwanted pregnancies and abortions have not gone down. The argument is clearly fallacious.

Lagman et al. define full range as "Hormonal contraceptives, intrauterine devices, injectables and other allied reproductive health products and supplies [that] shall be considered under the category of essential medicines and supplies which shall form part of the National Drug Formulary and the same shall be included in the regular purchase of essential medicines and supplies of all national and local hospitals and other government health units."

Notice the term "essential medicines." There is at once a pharmacological but social meaning. It is so very classic American contraceptivism. It is part of the pro-death lingo, so careful, polite and tame in its approach so as not to hurt religious sensibilities, yet unmasked by the realities of demographic truth.

If there is a victory that Lagman et al. would have us believe, it is that they have finally abandoned the other myth—that there is a population explosion that can only be arrested by our acceptance of contraceptives, saying that "reproductive health and population development goes beyond a demographic target because it is principally about health and rights," but there is still another fallacy there nonetheless.

Babies are no accident of pregnancy. It is only this that we have to think of when we register our opposition to the bill of Lagman et al. Babies, not contraceptives, are the fuel to our understanding of a healthy society.





Wednesday, September 10, 2008

Evangelium Vitae #101: "We are writing this that our joy may be complete" (1 Jn 1:4): the Gospel of life is for the whole of human society

"We are writing this that our joy may be complete" (1 Jn 1:4): the Gospel of life is for the whole of human society

101. "We are writing you this that our joy may be complete" (1 Jn 1:4). The revelation of the Gospel of life is given to us as a good to be shared with all people: so that all men and women may have fellowship with us and with the Trinity (cf. 1 Jn 1:3). Our own joy would not be complete if we failed to share this Gospel with others but kept it only for ourselves.

The Gospel of life is not for believers alone: it is for everyone. The issue of life and its defence and promotion is not a concern of Christians alone. Although faith provides special light and strength, this question arises in every human conscience which seeks the truth and which cares about the future of humanity. Life certainly has a sacred and religious value, but in no way is that value a concern only of believers. The value at stake is one which every human being can grasp by the light of reason; thus it necessarily concerns everyone.

Consequently, all that we do as the "people of life and for life" should be interpreted correctly and welcomed with favour. When the Church declares that unconditional respect for the right to life of every innocent person-from conception to natural death-is one of the pillars on which every civil society stands, she "wants simply to promote a human State. A State which recognizes the defence of the fundamental rights of the human person, especially of the weakest, as its primary duty".136

The Gospel of life is for the whole of human society. To be actively pro-life is to contribute to the renewal of society through the promotion of the common good. It is impossible to further the common good without acknowledging and defending the right to life, upon which all the other inalienable rights of individuals are founded and from which they develop. A society lacks solid foundations when, on the one hand, it asserts values such as the dignity of the person, justice and peace, but then, on the other hand, radically acts to the contrary by allowing or tolerating a variety of ways in which human life is devalued and violated, especially where it is weak or marginalized. Only respect for life can be the foundation and guarantee of the most precious and essential goods of society, such as democracy and peace.

There can be no true democracy without a rec- ognition of every person's dignity and without respect for his or her rights.

Nor can there be true peace unless life is defended and promoted. As Paul VI pointed out: "Every crime against life is an attack on peace, especially if it strikes at the moral conduct of people... But where human rights are truly professed and publicly recognized and defended, peace becomes the joyful and operative climate of life in society".137

The "people of life" rejoices in being able to share its commitment with so many others. Thus may the "people for life" constantly grow in number and may a new culture of love and solidarity develop for the true good of the whole of human society.

Saturday, September 6, 2008

Familiaris Consortio #45:Society at the Service of the Family

45. Just as the intimate connection between the family and society demands that the family be open to and participate in society and its development, so also it requires that society should never fail in its fundamental task of respecting and fostering the family.

The family and society have complementary functions in defending and fostering the good of each and every human being. But society-more specifically the State-must recognize that "the family is a society in its own original right"(111) and so society is under a grave obligation in its relations with the family to adhere to the principle of subsidiarity.

By virtue of this principle, the State cannot and must not take away from families the functions that they can just as well perform on their own or in free associations; instead it must positively favor and encourage as far as possible responsible initiative by families. In the conviction that the good of the family is an indispensable and essential value of the civil community, the public authorities must do everything possible to ensure that families have all those aids- economic, social, educational, political and cultural assistance-that they need in order to face all their responsibilities in a human way.

Familiaris Consortio #43:Family Life as an Experience of Communion and Sharing


43. The very experience of communion and sharing that should characterize the family's daily life represents its first and fundamental contribution to society.

The relationships between the members of the family community are inspired and guided by the law of "free giving." By respecting and fostering personal dignity in each and every one as the only basis for value, this free giving takes the form of heartfelt acceptance, encounter and dialogue, disinterested availability, generous service and deep solidarity.

Thus the fostering of authentic and mature communion between persons within the family is the first and irreplaceable school of social life, and example and stimulus for the broader community relationships marked by respect, justice, dialogue and love.

The family is thus, as the Synod Fathers recalled, the place of origin and the most effective means for humanizing and personalizing society: it makes an original contribution in depth to building up the world, by making possible a life that is properly speaking human, in particular by guarding and transmitting virtues and "values." As the Second Vatican Council states, in the family "the various generations come together and help one another to grow wiser and to harmonize personal rights with the other requirements of social living."(106)

Consequently, faced with a society that is running the risk of becoming more and more depersonalized and standardized and therefore inhuman and dehumanizing, with the negative results of many forms of escapism-such as alcoholism, drugs and even terrorism-the family possesses and continues still to release formidable energies capable of taking man out of his anonymity, keeping him conscious of his personal dignity, enriching him with deep humanity and actively placing him, in his uniqueness and unrepeatability, within the fabric of society.

Familiaris Consortio #42:The Family as the First and Vital Cell of Society

42. "Since the Creator of all things has established the conjugal partnership as the beginning and basis of human society," the family is "the first and vital cell of society."(105)

The family has vital and organic links with society, since it is its foundation and nourishes it continually through its role of service to life: it is from the family that citizens come to birth and it is within the family that they find the first school of the social virtues that are the animating principle of the existence and development of society itself.

Thus, far from being closed in on itself, the family is by nature and vocation open to other families and to society, and undertakes its social role.

Tuesday, September 2, 2008

Familiaris Consortio #23: Women and Society

23. Without intending to deal with all the various aspects of the vast and complex theme of the relationships between women and society, and limiting these remarks to a few essential points, one cannot but observe that in the specific area of family life a widespread social and cultural tradition has considered women's role to be exclusively that of wife and mother, without adequate access to public functions which have generally been reserved for men.

There is no doubt that the equal dignity and responsibility of men and women fully justifies women's access to public functions. On the other hand the true advancement of women requires that clear recognition be given to the value of their maternal and family role, by comparison with all other public roles and all other professions. Furthermore, these roles and professions should be harmoniously combined, if we wish the evolution of society and culture to be truly and fully human.

This will come about more easily if, in accordance with the wishes expressed by the Synod, a renewed "theology of work" can shed light upon and study in depth the meaning of work in the Christian life and determine the fundamental bond between work and the family, and therefore the original and irreplaceable meaning of work in the home and in rearing children.(66) Therefore the Church can and should help modern society by tirelessly insisting that the work of women in the home be recognized and respected by all in its irreplaceable value. This is of particular importance in education: for possible discrimination between the different types of work and professions is eliminated at its very root once it is clear that all people, in every area, are working with equal rights and equal responsibilities. The image of God in man and in woman will thus be seen with added luster.

While it must be recognized that women have the same right as men to perform various public functions, society must be structured in such a way that wives and mothers are not in practice compelled to work outside the home, and that their families can live and prosper in a dignified way even when they themselves devote their full time to their own family.

Furthermore, the mentality which honors women more for their work outside the home than for their work within the family must be overcome. This requires that men should truly esteem and love women with total respect for their personal dignity, and that society should create and develop conditions favoring work in the home.

With due respect to the different vocations of men and women, the Church must in her own life promote as far as possible their equality of rights and dignity: and this for the good of all, the family, the Church and society.

But clearly all of this does not mean for women a renunciation of their femininity or an imitation of the male role, but the fullness of true feminine humanity which should be expressed in their activity, whether in the family or outside of it, without disregarding the differences of customs and cultures in this sphere.

Thursday, August 28, 2008

Familiaris Consortio #3:The Precious Value of Marriage and of the Family


3. Illuminated by the faith that gives her an understanding of all the truth concerning the great value of marriage and the family and their deepest meaning, the Church once again feels the pressing need to proclaim the Gospel, that is the "good news," to all people without exception, in particular to all those who are called to marriage and are preparing for it, to all married couples and parents in the world.

The Church is deeply convinced that only by the acceptance of the Gospel are the hopes that man legitimately places in marriage and in the family capable of being fulfilled.

Willed by God in the very act of creation,(3) marriage and the family are interiorly ordained to fulfillment in Christ(4) and have need of His graces in order to be healed from the wounds of sin(5) and restored to their "beginning,"(6) that is, to full understanding and the full realization of God's plan.

At a moment of history in which the family is the object of numerous forces that seek to destroy it or in some way to deform it, and aware that the well-being of society and her own good are intimately tied to the good of the family,(7) the Church perceives in a more urgent and compelling way her mission of proclaiming to all people the plan of God for marriage and the family, ensuring their full vitality and human and Christian development, and thus contributing to the renewal of society and of the People of God.