Patrick Craine

,

D&P could fund foreign partners without permission of local bishop: Calgary bishop

Patrick Craine
Patrick Craine

CORNWALL, Ontario, October 20, 2011 (LifeSiteNews.com) – The Canadian Catholic Organization for Development & Peace, the official development arm of the Canadian bishops, could fund a project in the Third World even where the local bishop does not endorse it, according to one of the bishops appointed to oversee D&P.

“We are not asking for the local bishop to give a kind of a nihil obstat to the project,” Bishop Fred Henry of Calgary told Salt + Light TV at the bishops’ plenary assembly in Cornwall on Wednesday.  “But what we’re looking for is to inform, communicate with the local bishop and have him become an active partner in the project itself and the selection of partners.”

The bishop’s use of the phrase “nihil obstat,” a declaration in the Catholic Church indicating that “nothing hinders” Catholic faith in a specified book or activity, follows the publication of a major document under that title last month by a member of D&P’s theology committee.  The document, published on the leading blog opposing the reforms at D&P, denounced the prospect of “interference” by local bishops in D&P’s activities.

Join a Facebook page to end abortion here

Bishop Henry said that if problems arise in the effort to obtain a local bishop’s support, they should be handled by the Canadian bishops’ standing committee on Development & Peace, which has been appointed to oversee the organization.

“In some instances, it may be we back away from a project or a partner.  In other instances we may decide to opt to go ahead with it,” he explained.

Earlier this year, D&P defunded Mexico’s Centre PRODH after the Cardinal Archbishop of Mexico City wrote to the CCCB insisting that the group “has supported pro-abortion groups and promoted the purported woman’s right over her body, against unborn life.”

“We couldn’t take a position against the highest ranking authority of the Church in Mexico on this,” commented Michael Casey, D&P’s executive director, at the time.

The idea to require the approval of the local bishop was originally proposed by Archbishop Thomas Collins of Toronto, who insisted back in 2009 that funds from his diocese could go only go to D&P partners endorsed by the bishop.

“We must always act in concert with the local bishops who are responsible for the Church in distant lands,” he explained in a July 2009 statement.  “This is required by natural courtesy, and also by the way the Church is structured.”

“The bishops on the scene are also the ones who can verify that organizations in their country are appropriate partners, and are not in any way supporting anything contrary to our faith,” he added.

The CCCB seemed to indicate they were backing away from that stance in a September communiqué following a recent meeting of their D&P standing committee with D&P’s National Council.  The CCCB and D&P agreed it is “important to involve” local bishops in the discussion about funding partners, it said.

In response to LifeSiteNews’ question about the statement, CCCB media relations director Rene Laprise explained that D&P cannot always obtain the local bishop’s permission for a project.

“There will … need to be [flexibility], especially in situations when communication is difficult within a diocese, such as during civil war, or when government is antagonistic toward Church efforts on behalf of literacy or democratic movements, or during other forms of social unrest,” Laprise said.

In such situations, he continued, D&P may need to consult with a neighboring bishop or the local bishops’ conference instead.

“There are times when a local Bishop cannot authorize a CCODP project without endangering himself or his diocese,” Laprise said.

“One of the purposes for the CCCB Standing Committee for CCODP is so Development and Peace can talk these challenges and difficulties over with our own Bishops, and also so the CCCB can work with CCODP in helping it extend its contacts with Bishops in the Global South.”

Bishop Henry, who serves on that standing committee, has in the past maintained that it is acceptable for D&P to fund projects run by “pro-choice” groups.

“CCODP is not supporting abortion but a project to help the poor and their partners also happen to [be] pro-choice,” the bishop wrote in an e-mail to concerned pro-lifers in 2009.  “There is an important difference between the two.”

“Lifesite’s position seems to suggest that before we cooperate with anyone or any organization in supporting a good action, our opening question must be: ‘What is your stance on abortion?’ and that as the litmus test should override everything else. I don’t think that this would be the starting point of Jesus.”

Archbishop Collins, on the other hand, has insisted that “it is not enough to examine the suitability of individual projects.”

“Catholic organizations could not in conscience join together with any organization that goes against Gospel principles, specifically those related to the sanctity of life,” he wrote.

Those sitting on the CCCB standing committee are Bishop John Boissonneau, Auxiliary Bishop of Toronto, who serves as chair; Archbishop Pierre-André Fournier of Rimouski; Archbishop André Gaumond, who recently retired from Sherbrooke; Bishop Fred Henry of Calgary; and CCCB General Secretary Msgr. Pat Powers.

The two bishops on D&P’s National Council - Claude Champagne of Edmundston and Richard Grecco of Charlottetown – are consultors and will join the committee when their terms on the National Council end.

See Composing Effective Communications in Response to LifeSiteNews Reports.

Contact Information:

Archbishop Pedro López Quintana, Apostolic Nuncio to Canada
724 Manor Avenue
Ottawa, ON KIM OE3
Phone: (613) 746-4914
Fax: (613) 746-4786
E-mail: apostolic.nunciature@rogers.com

Msgr. Patrick Powers, General Secretary
Canadian Conference of Catholic Bishops
2500 Don Reid Drive
Ottawa, ON K1H 2J2
Telephone: (613) 241-9461 ext. 209
Fax: (613) 241-8117
E-mail: Use this form.

Bishop Frederick B. Henry of Calgary
Catholic Pastoral Centre, Room 290
120 - 17 Avenue S.W.
Calgary (AB) T2S 2T2
Tel: (403) 209-3130
Fax: (403) 264-0272
E-mail: bishop.henry@calgarydiocese.ca

See Composing Effective Communications in Response to LifeSiteNews Reports.

LAST CALL! Can you donate $5?

Today is the last day of our fall fundraising campaign. Can you help us reach our goal?


Share this article

Advertisement
Ben Johnson Ben Johnson Follow Ben

Sandra Cano, ‘Mary Doe’ of Doe v. Bolton, RIP

Ben Johnson Ben Johnson Follow Ben
By Ben Johnson
Image

Sandra Cano, the woman whose divorce custody case morphed into a Supreme Court decision extending the “constitutional right” to an abortion throughout all nine months of pregnacy, has passed away of natural causes.

Cano was “Mary Doe” of Doe v. Bolton, the other case settled by the High Court on January 22, 1973. In 1970, at 22, Cano saw an attorney to divorce her husband – who had a troubled legal history – and regain custody of her children. The Georgia resident was nine weeks pregnant with her fourth child at the time.

Cano said once the attorney from Legal Aid, Margie Pitts Hames, deceptively twisted her desire to stay with her children into a legal crusade that has resulted in 56 million children being aborted.

“I was a trusting person and did not read the papers put in front of me by my lawyer,” Cano said in a sworn affidavit in 2003. “I did not even suspect that the papers related to abortion until one afternoon when my mother and my lawyer told me that my suitcase was packed to go to a hospital, and that they had scheduled an abortion for the next day.”

Cano was so disgusted by the prospect that she fled the state.

Yet the legal case went on, winding up before the Supreme Court the same day as Roe v. Wade. The same 7-2 majority agreed to Roe, which struck down state regulations on abortions before viability, and Doe, which allowed abortions until the moment of birth on the grounds of maternal “health” – a definition so broad that any abortion could be justified.

All the justices except Byron White and future Chief Justice William Rehnquist agreed that “physical, emotional, psychological, familial, and the woman's age” are all “factors [that] may relate to [maternal] health.”

“I was nothing but a symbol in Doe v. Bolton with my experience and circumstances discounted and misrepresented,” Cano said in 2003.

Two years later, she told a Senate subcommittee, “Using my name and life, Doe v. Bolton falsely created the health exception that led to abortion on demand and partial birth abortion... I only sought legal assistance to get a divorce from my husband and to get my children from foster care. I was very vulnerable: poor and pregnant with my fourth child, but abortion never crossed my mind.”

On the 30th anniversary of the case, she asked the Supreme Court justices to revisit the ruling that bears her pseudonym, but they denied her request. “I felt responsible for the experiences to which the mothers and babies were being subjected. In a way, I felt that I was involved in the abortions – that I was somehow responsible for the lives of the children and the horrible experiences of their mothers,” she explained.

By that time, both Cano and Norma McCorvey, Jane Roe of Roe v. Wade, opposed abortion and implored the Supreme Court to overturn the rulings made in their names. Both also said their pro-abortion attorneys had misrepresented or lied about their circumstances to make abortion-on-demand more sympathetic.

"I pledge that as long as I have breath, I will strive to see abortion ended in America,” Cano said in 1997.

Priests for Life announced last week that Cano was in a hospital in the Atlanta area, in critical condition with throat cancer, blood sepsis, and congestive heart failure.

Click "like" if you are PRO-LIFE!

“My heart is broken that Sandra will never witness an end to abortion,” Janet Morana said. “She never wanted to have an abortion. She never had an abortion, and she certainly never wanted to be a part of the Supreme Court decision, Doe v. Bolton, that opened the gates for legal abortion at any time during pregnancy and for any reason.”

“Sandra’s work to overturn that devastating decision that was based on lies will not end with her death,” Fr. Frank Pavone said. “When life ultimately triumphs over death, Sandra will share in that victory.”

Advertisement
Featured Image
We don’t kill problems anymore. We kill people, and pretend that it is the same thing.
Jonathon van Maren Jonathon van Maren Follow Jonathon

First we killed our unborn children. Now we’re killing our own parents.

Jonathon van Maren Jonathon van Maren Follow Jonathon
By Jonathon van Maren

In a culture that elevates transient pleasure as a “value,” while reducing “value” itself to a subjective and utilitarian status, I suppose it should not be surprising that the worth of human beings is now constantly in question.

We once lived in a culture that drafted laws to protect “dependents”: the very young, the very old, and the disabled. This was done in recognition of the fact that a human being’s increased vulnerability correspondingly heightens our moral responsibility to that human being.

Now, however, the exit strategists of the Sexual Revolution are burning the candle at both ends - abortion for children in the womb, euthanasia and “assisted suicide” for the old. Both children and elderly parents, you see, can be costly and time-consuming.

We don’t kill problems anymore. We kill people, and pretend that it is the same thing.

I noted some time ago that the concept of “dying with dignity” is rapidly becoming “killing with impunity,” as our culture finds all sorts of excuses to assist “inconvenient” people in leaving Planet Earth.

There is a similarity to abortion, here, too—our technologically advanced culture is no longer looking for compassionate and ethical solutions to the complex, tragic, and often heartbreaking circumstances. Instead, we offer the solution that Darkness always has: Death. Disability, dependence, difficult life circumstances: a suction aspirator, a lethal injection, a bloody set of forceps. And the “problem,” as it were, is solved.

Follow Jonathon van Maren on Facebook

We don’t kill problems anymore. We kill people, and pretend that it is the same thing.

There is something chilling about the intimacy of these killings. As Gregg Cunningham noted, “Ours is the first generation that, having demanded the right to kill its children through elective abortion, is now demanding the right to kill its parents through doctor-assisted suicide.” The closest of human relationships are rupturing under the sheer weight of the selfishness and narcissism of the Me Generation.

The great poet Dylan Thomas is famous for urging his dying father to fight on, to keep breathing, to live longer:

Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.

Such sentiment is not present among the advocates of euthanasia. In fact, the tagline “dying with dignity” is starting to very much sound like, “Now don’t make a fuss, off with you now.” Consider this story in The Daily Mail from a few days ago:

An elderly husband and wife have announced their plans to die in the world's first 'couple' euthanasia - despite neither of them being terminally ill.

Instead the pair fear loneliness if the other one dies first from natural causes.

Identified only by their first names, Francis, 89, and Anne, 86, they have the support of their three adult children who say they would be unable to care for either parent if they became widowed.

The children have even gone so far as to find a practitioner willing to carry out the double killings on the grounds that the couple's mental anguish constituted the unbearable suffering needed to legally justify euthanasia.

… The couple's daughter has remarked that her parents are talking about their deaths as eagerly as if they were planning a holiday.

John Paul [their son] said the double euthanasia of his parents was the 'best solution'.

'If one of them should die, who would remain would be so sad and totally dependent on us,' he said. 'It would be impossible for us to come here every day, take care of our father or our mother.'

I wonder why no one considers the fact that the reason some elderly parents may experience “mental anguish” is that they have come to the sickening realization that their grown children would rather find an executioner to dispatch them than take on the responsibility of caring for their parents. Imagine the thoughts of a mother realizing that the child she fed and rocked to sleep, played with and sang to, would rather have her killed than care for her: that their relationship really does have a price.

This is why some scenes in the HBO euthanasia documentary How To Die In Oregon are so chilling. In one scene, an elderly father explains to the interviewer why he has procured death drugs that he plans to take in case of severe health problems. “I don’t want to be a burden,” he explains while his adult daughter nods approvingly, “It’s the decent thing to do. For once in my life I’ll do something decent.”

No argument from the daughter.

If we decide in North America to embrace euthanasia and “assisted suicide,” we will not be able to unring this bell. Just as with abortion and other manifestations of the Culture of Death, the Sexual Revolutionaries work hard to use heart-rending and emotional outlier examples to drive us to, once again, legislate from the exception.

But for once, we have to start asking ourselves if we really want to further enable our medical community to kill rather than heal. We have to ask ourselves if the easy option of dispatching “burdensome” people will not impact our incentive to advance in palliative care. And we have to stop simply asking how someone in severe pain might respond to such a legal “service,” and start asking how greedy children watching “their” inheritance going towards taking proper care of their parents.

And to the pro-life movement, those fighting to hold back the forces of the Culture of Death—the words of Dylan Thomas have a message for us, too.

Do not go gentle into that good night…
Rage, rage against the dying of the light.

Follow Jonathon van Maren on Facebook

Advertisement
Featured Image
Luka Magnotta http://luka-magnotta.com
Thaddeus Baklinski Thaddeus Baklinski Follow Thaddeus

,

Gay porn star admits dismembering ex-lover and molesting his corpse on film

Thaddeus Baklinski Thaddeus Baklinski Follow Thaddeus
By Thaddeus Baklinski

Montreal gay porn actor Luka Magnotta admits killing and dismembering his ex-lover and molesting his corpse on film, but pled not guilty on Monday to all five charges filed against him.

Magnotta shocked the world in June 2012 by allegedly killing and cannibalizing a 33-year-old university student from China, Jun Lin, then posting a video of his actions and the results online. He later hid some of the dismembered parts in the garbage, but also mailed parcels containing body parts to political offices in Ottawa and schools in Vancouver.

He was charged with first-degree murder, committing an indignity to a body, publishing obscene material, mailing obscene and indecent material, and criminally harassing Prime Minister Stephen Harper and other MPs.

Magnotta's lawyer Luc Leclair is basing the not guilty plea on the defendant having a history of mental illness, thus making him not criminally responsible.

Crown prosecutor Louis Bouthillier said he intends to prove that Magnotta planned the alleged murder well before it was committed.

"He admits the acts or the conducts underlying the crime for which he is charged. Your task will be to determine whether he committed the five offences with the required state of mind for each offence," Quebec Superior Court Justice Guy Cournoyer instructed the jury, according to media reports.

However, some authorities have pointed out that Magnotta’s behavior follows a newly discernible trend of an out-of-control sexual deviancy fueled by violent pornography.

Click "like" if you  say NO to porn!

Dr. Judith Reisman, an internationally-recognized expert on pornography and sexuality, told LifeSiteNews in 2012 she believes Magnotta’s behavior “reflects years of brain imprinting by pornography.”

“His homosexual cannibalism links sex arousal with shame, hate and sadism,” said Reisman. Although cannibalism is not as common as simple rape, she added, “serial rape, murder, torture of adults and even of children is an inevitable result of our ‘new brains,’ increasingly rewired by our out-of-control sexually exploitive and sadistic mass media and the Internet.”

In their 2010 book “Online Killers,” criminology researchers Christopher Berry-Dee and Steven Morris said research has shown “there are an estimated 10,000 cannibal websites, with millions ... who sit for hours and hours in front of their computer screens, fantasizing about eating someone.” 

This underworld came to light in a shocking case in Germany in 2003, when Armin Meiwes was tried for killing his homosexual lover Bernd Jürgen Brandes, a voluntary fetish victim whom Meiwes picked up through an Internet forum ad seeking “a well-built 18- to 30-year-old to be slaughtered and then consumed.”

After the warrant was issued for his arrest, Magnotta was the target of an international manhunt for several days until he was arrested in Berlin, where police say he was found looking at online pornography alongside news articles about himself at an Internet café.

The trial is expected to continue to mid-November, with several dozen witnesses being called to testify before the jury of six men and eight women.

Advertisement

Customize your experience.

Login with Facebook