Hilary White

,

Ireland’s abortion bill the result of 40 years of bad moral theology: priest/professor

Hilary White
Hilary White
Image

DUBLIN, July 26, 2013 (LifeSiteNews.com) – The success of the Fine Gael/Labour Party abortion bill is due to the failure of the Catholic Church in Ireland to coherently and robustly present its teachings, a leading Irish moral theologian has said. According to Fr. Vincent Twomey, abortion has been all but legalised in Ireland because in the last 50 years, the Church has failed to articulate a moral and philosophical alternative to the left/liberal political and social agenda.

Fr. Twomey told LifeSiteNews that the result of the abortion debate in Parliament was due to a new kind of moral theology, taught in Irish seminaries since the close of the Second Vatican Council, which is “radically at variance with church teaching.” It is a moral theology that “denies there are any moral actions, even abortion, that are intrinsically wrong.” 

In a recent op-ed in the Irish Times, Fr. Twomey had written that this new kind of moral theology has placed individual conscience above the moral law, “allowing Catholic politicians to put political expedience above their ‘private’ moral convictions.” 

In his 2002 book, “The End of Irish Catholicism?” the theologian posed the question of why the Catholic Church in Ireland has been “unable to meet the challenges of the modern age… the onslaught of secularisation, the onslaught of relativism, etc.” 

“I said it was because we have no tradition of serious, reflective theological study. The faith had become something you picked up as a child; you took it for granted. That encouraged conformism. And what we’ve done now is simply to exchange one form of conformism for another,” he told LSN.  

He closely followed the passage of both the government’s gay “marriage” and abortion bills, and pointed to the same cause ultimate for both. It has been a decades-long work by the liberal faction in the Church, in conjunction with outside elements in the media and the political sphere, “to undermine the moral life of the people.” 

“They’ve been working on this for the last 40 years at least,” he said. 

“People would never be outright pro-abortion,” he said, but without clear moral teaching, “they’re left not quite sure what they’re against or how to make effective arguments against it.” This has been encouraged by trends among “priests, bishops and moral theologians, to say ‘these are just private issues; they shouldn’t impinge on the public domain.’” 

This has come at the same time as a deliberate rejection of the Church as a leading force in society. “What I think has happened in Ireland over the last thirty years, has been an adolescence, a rejecting of the domination of the Church and an attempt to ‘do it our own way’ and to catch up with what all the so-called progressive nations of the world are doing.” 

People were worn down by a strategy that started by portraying their moral convictions as “antiquated, outdated, not modern, not progressive.” But most significantly, the push started at the same time as the failure of the Church to vigorously respond to the claims of secular “liberalism,” leaving the people, including politicians, without intellectual defences. 

“If you are being constantly barraged with this pro-liberal agenda, it has to affect you eventually,” he said. 

Click "like" if you are PRO-LIFE!

This project has been greatly aided by the media that “adopted that agenda at least 35 years ago, and have been pushing through all these issues, divorce, contraception, euthanasia and ultimately same-sex ‘marriage’.” 

The easy passage of abortion legislation, he said, was achieved politically by a combination of factors, including the power of “obfuscation, ambiguity and deception”. “The bill’s wording was very ambiguous and cleverly designed. The word ‘child’ was never mentioned, nor was the word ‘abortion,’ but only ‘termination of pregnancy,’ which could mean direct abortion or indirect. The title of the bill was ‘Protection of Life During Pregnancy’… it was all very Orwellian.” 

The confusion all this created allowed the government to convince skeptical TDs that direct abortion was not being legalised. “Representatives of the lower house, whose anti-abortion views were well known, were targeted by the abortion campaigners to convince them that there was no change in the law.” 

To this confusion and obfuscation was added the all-important factor of the dominant media consciously campaigning for legalisation. In particular, he said, they used the “tragic case of a beautiful Indian woman,” Savita Halappanavar, who died in a Galway hospital of sepsis while miscarrying. An inquest had found that an abortion would not have saved her life – and indeed that the law already provided for all the medical intervention she could have needed it. 

The entire process, Fr. Twomey said, was a “superbly orchestrated ploy to get the bill through,” a “manipulation of politics to achieve a certain end, and totally undemocratic, in my opinion.” 

He also laid part of the blame on the failings of the national character, saying that the Irish are “essentially a very pragmatic people.” With their long history of tragedy, famine, foreign domination and extreme poverty, he said, that “when the crunch comes, it is the economic element,” not moral issues, that will take hold of the public’s attention. 

“The Irish, because of their history of being browbeaten for centuries by the English… are tolerant even of intolerance. We’re a beaten people, quite frankly. If you bully us sufficiently we give in.” 

“People won’t like me saying this but I’m afraid it’s true.” 

But he also pointed to strong signs of hope, particularly in the action of the small group of Fine Gael TDs who defied enormous pressure from the party to oppose the abortion bill, “and suffered for it.” At least one of these, he added, has contacted him asking for a public discussion on the role of conscience in political life. 

He noted that one of the problems faced by the Irish hoping to turn the tide has been the failure of their Church to establish a “more vibrant” conservative moral alternative to the “dominant” liberal moral theology. This conservative subculture has grown in the US, bolstered by the papacy of Pope John Paul II and his successor, throughout the period following the 1960s social revolutions, but it failed to cross the Atlantic. It is only growing now in an Irish society just beginning to wake up to the consequences of unrestrained “progressivism.” 

“We haven’t got that far in Ireland yet, but that will come.” 

Overall, the debate on the bill has had some good effects in serving as “a wake-up call” on issues of conscience, he said. “The whole question of a free vote, which is very rare in Ireland, is related to the conscience issue – though they don’t use the term ‘conscience’. Quite a number of highly respected secular commentators have questioned the validity of a party whip on life and death issues, such as abortion,” he said. 

Among the hopeful signs in the Church, he said, is the appointment of “half a dozen new bishops in recent months” with a more orthodox approach, as well as strong signs of a genuine renewal in the religious life at the local parish level. These include “new youth movements beginning to spring up, who are enthusiastic about the faith,” “young orthodox theologians,” both clerical and lay, and the admittedly “very few” but “good vocations,” of young men for the priesthood who are aware that they are “swimming against the tide” and who will be “much more effective in the future.” 

“So, I’m full of hope for the future. I do believe that despite everything we have a very deep substratum of the faith in Ireland.” 

One of his greatest interests, he said, is to try to establish “a dialogue between those who believe and those who are searching for faith.” He described a renewal of interest and openness among those who have never been exposed to religious ideas or whose parents may have rejected their faith. 

“There’s a generation coming up now of people who have had no experience of the negative side of the Church. Who have been raised by parents who have lost the faith, who are much more open to truth and faith issues than their parents,” he said. 

“In time, once we recover our spiritual heritage, the spiritual richness of the Irish tradition, then we’ll have the future. But there’s a huge amount of work to be done.” 


Advertisement
Featured Image
The Romanian Orthodox Church's Patriarchal Cathedral in Bucharest Wikimedia Commons
Bogdan Stanciu

Romanian news outlet sanctioned for discrimination in attacking pro-life initiative

Bogdan Stanciu
By Bogdan Stanciu

BUCHAREST, Romania -- A decision of CNCD, Romania's Council Against Discrimination, has recently become definitive, recognizing the right to dignity of all Orthodox Christians in the country.

Last year, PRO VITA Association - Bucharest branch, one of the main nonprofits in Romania defending life, family and religious liberty, filed an official complaint with the Council, showing that a blog post dated May 17, 2013 and hosted on the Adevarul.ro platform prejudiced the image of Christian Orthodox believers.

The article, signed "Alex Dumitriu," challenged the support given by the Romanian Orthodox Church to the “One of Us” European initiative, which required a ban on public funding for the destruction of embryos during research and medical procedures.

The blog post described the Romanian Orthodox Church as an “anti-human, criminal and anti-life organization, whose purpose is spreading suffering and abjectness, mysticism and ignorance for their own profit.”

The applicant argued that these allegations created a degrading and hostile atmosphere for Orthodox Christians in Romania, thus harming a whole community.

The Council agreed that the affirmations in the article referred to both the clerics and the simple believers and discriminated against the Christian Orthodox community. It concluded it was discrimination, infringing upon the right to dignity granted to persons of Christian Orthodox confession.

Click "like" if you are PRO-LIFE!

The council cited the European Convention on Human Rights, which states that freedom of expression is not an absolute right in Europe, carrying with it duties and responsibilities. Also, the Adevarul.ro platform was fined a symbolic sum of 2,000 RON (approximately 445 EUR).

It is for the first time in Romania that a media institution is sanctioned for discriminating against Christians.

As a brand, the Adevarul newspaper has continued the tradition of a title established in the 19th century, but after 1989 it took over the infrastructure and human resources of the recently-deceased communist newspaper Scanteia, the official propaganda channel of the Romanian Communist Party. Today it has also developed Adevarul.ro, an online platform that is one of the most popular media channels in Romania.

Adevarul.ro has recently made it a habit of harassing the Romanian Orthodox Church with almost daily frequency, presenting negative aspects in the church and tendentious articles of opinion about this institution and about Creationism and Christianity in general, in what looks more and more like an ideological guerrilla warfare.


Advertisement
Featured Image
Shutterstock.com
Paul Russell

Nitschke heads a suicide cult that must be stopped

Paul Russell
By Paul Russell

Following The Australian's news story today about another young life lost that was related to Philip Nitschke and the Exit organisation, senior journalist, Angela Shanahan says that Nitschke and Exit must be stopped.

Shanahan opens: 

PHILIP Nitschke, contrary to his claims as an advocate of euthanasia for the terminally ill, is the chief mover of something resembling a suicide cult.

The case histories of Lucas Taylor, 26, and Joe Waterman, 25, who committed suicide after being in contact with Nitschke’s group, Exit, leave little doubt of that.

Lucas Taylor was the subject of the other article in today's paper while Joe Waterman's story was covered earlier in the ABCs 7:30 Report that created the original furore leading to the medical board suspending Nitschke's practicing licence today.

Covering the information Judi Taylor found on her son's computer after his death the story adds: 

His heartbroken mother realised that her son was not the only young person on this site. Nor was anyone on the site interested in the motivation for his thoughts of suicide, nor in helping Lucas to overcome his feelings.

“They were only interested in the ‘endgame’,” she said, including detailed advice about where and when and how to go about it.

Again, this destroys any pretence that Nitschke and Exit are only involved in advising sick and dying people about how to commit suicide. This is a macabre and clandestine death industry. Hope joins with Angela Shanahan in calling for this organisation to be stopped and is joined now in our call for a National Inquiry into Exit and other euthanasia organisations by the mothers of both of the young men mentioned in this article.

Shanahan closes by saying: Nitschke’s claim of political persecution is risible. He and his organisation must be stopped.

Reprinted with permission from NoEuthanasia.org.au.


Advertisement
Featured Image
Hilary White Hilary White Follow Hilary

,

Leaving the Matrix: what is the cost of conversion?

Hilary White Hilary White Follow Hilary
By Hilary White

What do you do when you decide to leave a sexually disordered lifestyle? What do you do, when all the people you have contact with, all your friends, even your family, have accepted and embraced a way of living and thinking about life that you have realized is harmful, psychologically and morally destructive, and which you know you must leave? What is the cost of conversion?

We can easily get caught up in the tumult of the ever-escalating legal, political, and cultural war against the traditional worldview and anthropology, so much that we forget that the “issue” is about real, individual human beings and how they should, concretely, order their lives. We culture warriors must remember that what we are asking people to do is difficult, that it can incur huge sacrifice and loss and will often require enormous upheaval and change. We are asking people to leave not only a “lifestyle” of sexual activity, but an entire world, populated with family, friends, co-workers, colleagues, and an entire global culture that embraces and aggressively promotes it.

I include not only the experience of leaving the “gay lifestyle,” but of leaving a worldview, a cultural paradigm that accepts and promotes sexual license of any kind in general. It is more than the questions surrounding the so-called “ex-gay” movement, and more than the issue of living chastely in an increasingly sexually obsessed world.

How ought a person who experiences same-sex attraction react when it begins to dawn on him that, for whatever reason, he cannot continue to live according to the world’s paradigm? We know how the homosexualist movement says he ought to react, and we know that the secular world (nearly all the world, therefore) is in more or less complete agreement. He should reject such self-negating thoughts. He should embrace his “orientation” and start to seek out same-sex sexual relationships, and carry on in the way that they tell us life is now normally lived.

He should engage in sexual encounters with various people, sometimes setting up “relationships” for varying lengths of time, breaking up, moving on, finding someone else, perhaps cohabitating, and maybe, some day, “settling down” with one person, either in “marriage,” or not, as the mood strikes. This is what the world now presents to us as normal. Nearly every television show and movie set in our times says this is just how people live nowadays. 

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

But those few of us left who think this is not a very good way to live, that it is morally and psychologically destructive, have in large part to forge our own way in life, figure out a set of rules and standards to live by alone, all the while fighting the pressure to conform. Even for those of us not plagued by sexual feelings towards people of the same sex it isn’t easy.

It is particularly not easy for those of us who have decided later in life to try to embrace a different path, but who had previously followed the world’s advice, and who had never known any other way of living. What does it take to totally change a worldview, a method of organizing one’s life and all social relationships? How hard is it to reinvent a way of life that the world has not only abandoned, but aggressively rejected and condemned?

The cost will usually be, at least, the loss of nearly all one’s friends, sometimes even very close friends. Very often it will include alienating, sometimes permanently, one’s own family. Since the Sexual Revolution’s paradigm has now been embraced by three or four or more generations, it will often mean alienation from parents and siblings.

It will sometimes mean the loss of good relations with co-workers and colleagues, and sometimes even the loss of jobs and careers. I know a man, a previously highly respected author, who was totally rejected by the entire literary establishment of his home country, a heavily secular nation, when he embraced Catholicism, including its sexual moral teachings. He told me that he expected he would never be published again outside the Catholic niche press. None of his previous friends would speak to him and for the first two years his mother had refused to take his calls.

He had been asked again and again why, if he felt he had to become a Christian, he could not have become an Anglican. And why this “sudden obsession” with “outdated” and “retrograde” sexual morality? He said that, in essence, he was treated as he would have been in the 19th century had he “come out” as a homosexual. Chastity, in other words, is the new perversion.

It is a momentous decision to leave that world, and people who make that transition compare it to leaving the Matrix: a painful, shocking and revelatory experience of a totally new and previously unguessed-at world that can leave the person disoriented, feeling as though he is now living in a kind of “parallel universe” in which he is alone and alienated from friends and family and fellow citizens.

There is an increasing number of us “converts” to a more morally sane life, who often find that once we have made the transition we are alone again. And even when we find others, a new community and friends – usually in a church – we learn that we must keep the door to the past closed. It’s not that we fear rejection, far from it, and it is not even a matter of shame.

But we understand that in a civilized society, no one wants to hear about barbarity, and we learn that to keep our past life closely in mind is to allow it to continue to rule the present. Close friends will know about our past, but, outside the most intimate circles it is passed over silently. We have reinvented ourselves and moved on, but the price is sometimes to become people with no past. To be wholly remade, it is necessary to leave behind the person we were.

It works. I can say that it is possible to be radically morally rebuilt, that one can reconstruct an entire personality, consciously dismantle past habits of thought and approach to life and replace them with better ones. The damage from the previous life, whether physical or psychological, can be permanent, but it is possible to construct a way of living that is morally and psychologically and physically healthy, and reorder a life in such a way that the damage does not rule your present. 

But it’s expensive. For me, it started when I was still living in British Columbia. I felt something new beginning in my mind and felt a yearning spring up that could not be satisfied by anything I’d experienced… the usual convert’s tale.

I’d been aware all my life that the kind of world we lived in, and the kind of life we lived in it, was somehow just not right. I loved old films and television shows that depicted a totally different way of living. I was close to my grandparents and wondered why we no longer lived that way. When I moved to the mainland in my early 20s, I somehow started going to Mass again, and that was when the real struggle began. I knew full well that the way I lived and thought about life was deeply at odds with the Church.

But I was alone. None of my friends were Catholic and none of them could begin to understand what it was I had begun to talk about. And I had made no friends at the large inner city parish I attended. I had tried to join a few things, and had volunteered a bit, but I could see that I had nothing in common with them. It seemed as though these people lived in another universe, one I could not even want to enter. A priest suggested I get involved in the pro-life movement, and I rejected this idea out of hand as totally absurd.

I thought I could only ask God for help. I prayed for “Catholic friends.” This brought no change, so I scaled down and said, “All right then, just one. Just one Catholic friend.” In the end, I simply got up and left one day. I’ve written elsewhere that I just got in a car and went “on holiday” out east, and never returned. When I landed in the far-eastern Canadian town where I was to undertake my own radical conversion, I only stopped there because I had run out of continent.

And it was there I discovered a whole new world, a moral universe of whose existence I had been previously totally ignorant. I met my “Catholic friends,” and was able to start the painful task of first deconstructing and then rebuilding my entire worldview, my character, my beliefs, my total understanding of life, the universe, and everything.

“Painful”? I barely survived. It took a year but I emerged a new kind of person in a new kind of world that I had never suspected existed. I met a group of other people who had undergone the same experience and we traded war stories. We agreed that it was like living in a parallel universe, and we bonded over the loss of previous friendships and family relationships. We helped each other, this little group of Catholic refugees on the rain-washed East Coast, to figure out a way to live in a world to which we no longer belonged. 

We talk about the programs set up by various individuals and groups that propose to help people, (mainly men) leave the homosexual lifestyle. We defend the right of psychotherapists to offer healing and help for people who have been damaged by their own choices and by the violence and sins of others. We lobby our Parliaments, we write articles, we even argue in comment boxes on the internet. We sometimes get brave and give talks and engage in public debates where we confront our ideological opponents in public venues. In all this, we rightly speak against the New Paradigm that the world has embraced and we urge people to reject it. It’s a form of evangelization.

But I think we need to keep in mind, while we are doing this good work, that what we are asking people to do, concretely, is momentous. Indeed, from the point of view of heaven, it is of cosmic significance. In less exalted terms, however, we are asking something almost unimaginably difficult of people ensnared in a way of living and thinking that they may not even completely understand themselves.

So much of our anti-culture, our death-culture, has been simply absorbed unconsciously, so much of it has been fed to us with our Fruit Loops and Saturday Morning Cartoons from earliest childhood, that we often have no way of knowing anything else exists. We have become people trapped in Plato’s Cave, knowing only the vaguest shadows of reality.

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

Ultimately, the Matrix is not only unreal, it is designed to make men miserable, but in such a way that they are hardly aware of being miserable. It not only enslaves, but tortures its victims. There is a reason that suicide, divorce, drug use, violent crime, self-harm, eating disorders, depression, … misery, in short, have grown to such colossal proportions in our societies.

If I may make a suggestion, maybe we could start writing and talking about how much better it is to live in The Real. How much happier it is possible to be when living a morally integrated life of self-control, not being pushed around either by lust or by the merciless demands of a lust-worshipping culture...a life of real freedom, in other words. It might help make the jump less frightening.


Advertisement

Customize your experience.

Login with Facebook