OpinionWed Aug 22, 2012 - 10:50 am EST
‘Fetal Flaw’: the new eugenics rising
August 22, 2012 (thePublicDiscourse.com) - This year has seen a rash of medical studies reporting on developments in cell-free fetal DNA (cffDNA) prenatal testing. Not too long ago, one commentator cautioned that as prenatal genetic testing becomes more pervasive, our society risks developing a “eugenics common sense.” The reporting on the new cffDNA testing suggests that some have already developed this sensibility.
In October 2011, Sequenom, a publicly traded company, introduced its version of cffDNA prenatal testing. As the name suggests, floating in each expectant mother’s blood stream are bits of DNA from the child she is carrying. The new testing procedure tests this fetal DNA and can detect with the greatest reported sensitivity whether the fetus has Down syndrome. Because of false positives, cffDNA testing remains a screening-type test, providing a reassessment of the likelihood that the child has Down syndrome; it is not a diagnostic test, yet.
Sequenom’s competitors Verinata and Ariosa entered the market this year with their versions of cffDNA testing. Like Sequenom, they heralded their testing with medical journal articles and press releases. Reporting on these new tests has employed language with a notable eugenics lexicon.
In his recent column for Slate—headlined “Fetal Flaw”—Will Saletan praised the advances in prenatal testing for informing mothers if they are pregnant with a “defective fetus.” Saletan used the new tests as a wedge in abortion politics. Citing various polls, he argued that it will be difficult for pro-lifers to persuade a majority to be opposed to this new testing, even though Saletan rightly expects that the numbers of abortions will increase. Because it would be difficult to enforce any prohibition against aborting for specific reasons—such as the recent attempt by the House of Representatives to make sex-selective abortion illegal—Saletan almost gloats that the new tests will allow for even more eugenic abortions, i.e., abortions due to the fetus’s genetic make-up.
A month before Saletan’s article, Newsweek reported on the “epidemic of special needs kids.” As the charged word “epidemic” suggested, the article discussed the growing burden of caring for more children with autism and Down syndrome because of the costs of medical care. Almost lamentably, the article notes that these burdens have been somewhat compounded because, due to societal advances in medical care and inclusion in mainstream society, individuals with intellectual and developmental disabilities are now enjoying longer—and therefore costlier—lives.
Burden. Defective. Epidemic. These were terms commonly used in the eugenics era at the turn of the last century to justify compulsory sterilizations and involuntary euthanasia. But raise concerns at the turn of this century over prenatal genetic testing, and, as Mr. Saletan shows, the critics will be dismissed for simply being Luddites, against the advances of technology in the information age. What Mr. Saletan and other proponents of prenatal genetic testing ignore is that while technology may be value-neutral, how it is administered is not.
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The administration of prenatal genetic testing does not happen in a hermetically sealed vacuum. Counseling about prenatal testing is not cut off from the biases and prejudices of society. Rather, it is promoted and administered by an academic, scientific, and professional elite where such bias and prejudice are concentrated.
The medical profession is still largely trained to view humans in a bio-medical perspective: what’s wrong with the patient? And that wrongness is defined by what the professional performing the diagnosis views as normal or desirable. Therefore, it should not be surprising that a profession that exalts those with the highest academic performance would view those with more apparent cognitive challenges as having something wrong with them—as being “defective.”
Studies have found that medical professionals admit that they are poorly trained in both prenatal testing and the conditions currently tested for, the main one being Down syndrome. Moreover, the medical school deans in charge of training them admit that their future medical professionals are not competent to treat individuals with intellectual disabilities. Is it any wonder, given this training, or lack thereof, and the culture in which they strive to succeed, that medical professionals overwhelmingly admit that they would abort following a prenatal diagnosis for Down syndrome? Simultaneously, medical professionals have a financial incentive for their patients to accept testing, which provides more revenue for their practice.
It is into these hands that Saletan, and the rest of society, is entrusting the ethical administration of prenatal testing, justified as empowering a woman’s right to choose. This systemic bent toward providing prenatal testing despite the ethical concerns associated with it was demonstrated the week after Saletan’s article was published.
The International Society for Prenatal Diagnosis (ISPD) held its conference where the same testing Saletan writes about is all the rage. Speakers used terminology similar to Saletan’s with a similar perspective: who could be against testing that can identify what they consider a genetic “disease”?
In the very first session of the conference, Dr. Yuval Yaron, Director of the Prenatal Diagnosis Unit at Tel Aviv Sourasky Medical Center, argued that testing for Fragile X syndrome should be universally offered, even though he admitted it failed to meet one element of his cited criteria for such a recommendation. According to Yaron, and the World Health Organization, for a test to be acceptable as a screening test, it must be accurate, cost-effective, and identify conditions for which there is a treatment. Currently there is no treatment for prenatally genetically diagnosed conditions such as Down and Fragile X syndromes. Yaron even admitted this. But, echoing the arguments of last century’s proponents of eugenics, Yaron argued that the test should nevertheless be offered to every woman, because an economic analysis could demonstrate that the costs of women accepting the testing could be offset by the amount of public health-care money saved if those women aborted their “defective” fetuses with Fragile X.
Days after the ISPD conference, the TODAY Show on NBC featured a union of the medical profession and the media on developing a eugenics common sense.
Currently, cffDNA testing can only detect a few genetic conditions. Other researchers, however, have reported identifying 3,500 genetic conditions based solely on a sample of the mother’s blood and the father’s saliva. The TODAY Show carried a segment with their senior medical editor Dr. Nancy Snyderman commenting on these research results. The host asked, “Do you think it raises ethical issues? I mean at what point, if you have information that your child is going to have a genetic problem, and then you’re posed with the question of whether to go forward with the pregnancy?” Snyderman answered, “Well, I’m pro-science, so I believe that this is a great way to prevent diseases.”
In the wake of such statements, New York Times columnist Ross Douthat wondered whether our society was on the verge of another era of eugenics. But Douthat states that governmental eugenic policies are “all but unimaginable in today’s political climate.” Put aside that the Obama administration has mandated no-cost prenatal genetic testing as a means of “preventive” medicine. The more fundamental question is: why is the existence of a governmental policy the critical element for raising moral concerns about the eugenic implications of prenatal genetic testing? Is the lesson of the previous eugenics atrocities that viewing others as burdensome defectives ripe for elimination is wrong only when a governmental policy says so? Or, is not the lesson that it is wrong to view another human life as defective, as a burden, regardless of whether there is a governmental policy or not?
But that is the other distinction. As the argument goes: The impact of prenatal testing for Down syndrome is not morally problematic not only because abortion is not governmentally mandated following a prenatal diagnosis, but testing deals with fetuses, not ex utero human beings. Because there is no consensus on the moral status of the fetus, then it is incorrect to talk of eugenics when it comes to aborting a fetus with a genetic condition.
What else, though, do the commentators and medical elite mean when they refer to defective fetuses? Of course, they mean the child that will be born if the pregnancy is allowed to continue. That child, who to them poses a burden or has a disease, is to be prevented through abortion. But defective is in the eye of the beholder.
Again, this, too, is the lesson from last century’s eugenics. While it began with individuals termed “feeble-minded,” it also included those with physical disabilities, homosexuals, and, ultimately, Jews. The progress in civilized society that followed the Holocaust was due in part to the lesson being learned that once a group of people can be labeled as defective, then, so, too, can any other group, depending on who has the power to do the labeling. As a result, civilized nations became more inclusive of all individuals, regardless of race, disability, ethnicity, or sexual orientation.
Unfortunately, it seems we have an ingrained bent toward finding a reason to discriminate against others. As a result, continual education is required to tame that bent and provide for a civilized society. The recent comments on the advances in prenatal genetic testing demonstrate the continued need for these educational efforts. Earlier this summer, Massachusetts joined states such as Missouri and Virginia in requiring that accurate, up-to-date information be provided to expectant mothers receiving a prenatal diagnosis of Down syndrome and other diagnosable conditions. If there is a role for governmental policy concerning prenatal genetic testing, it is to require this balance in information. Otherwise, we will revert to developing a eugenics common sense and being doomed to repeat the atrocities of history.
Mark W. Leach is an attorney from Louisville, Kentucky, and a Master of Arts in Bioethics 2012 candidate. Mr. Leach gave a poster presentation on the ethical obligation for testing laboratories to provide educational materials with a Down syndrome diagnosis at the ISPD conference. This article reprinted with permission from ThePublicDiscourse.com.
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BREAKING: In historic meeting Pope, Russian Patriarch decry abortion, defend traditional marriage
Feb. 12, 2015 (LifeSiteNews) - A joint declaration signed by both Pope Francis and Patriarch Kirill, head of the Orthodox Church of Moscow and All Russia, issued today after their historic meeting in the Havana Cuba airport issues a strong call for the defense of life and family.
The declaration commenced with a wish to reestablish Christian unity, stating a “determination to undertake all that is necessary to overcome the historical divergences we have inherited.”
The religious leaders expressed the wish to combine the efforts of Orthodox and Catholics “to give witness to the Gospel of Christ and to the shared heritage of the Church of the first millennium, responding together to the challenges of the contemporary world” since “human civilization has entered into a period of epochal change.”
"We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience."
After discussing the violent Christian persecution underway in the Middle East and North Africa, the Pope and Patriarch turned their attention to the West. “At the same time, we are concerned about the situation in many countries in which Christians are increasingly confronted by restrictions to religious freedom, to the right to witness to one’s convictions and to live in conformity with them.”
“In particular, we observe that the transformation of some countries into secularized societies, estranged from all reference to God and to His truth, constitutes a grave threat to religious freedom,” they said. “It is a source of concern for us that there is a current curtailment of the rights of Christians, if not their outright discrimination, when certain political forces, guided by an often very aggressive secularist ideology, seek to relegate them to the margins of public life.”
The declaration expresses concern about the “crisis in the family in many countries” and notes “Orthodox and Catholics share the same conception of the family.”
“The family is based on marriage, an act of freely given and faithful love between a man and a woman,” it says. “We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience.”
Marriage, they said, “is a path of holiness, testifying to the faithfulness of the spouses in their mutual interaction, to their openness to the procreation and rearing of their children, to solidarity between the generations and to respect for the weakest.” It is “a school of love and faithfulness.” Love, says the declaration, seals the union of the husband and wife “and teaches them to accept one another as a gift.”
The Pope and Patriarch called for an end to abortion. “We call on all to respect the inalienable right to life,” said the declaration. “Millions are denied the very right to be born into the world. The blood of the unborn cries out to God (cf. Gen 4:10).”
The declaration also condemned euthanasia and immoral reproductive technologies, which would include IVF and destructive research on human embryos.
The emergence of so-called euthanasia leads elderly people and the disabled begin to feel that they are a burden on their families and on society in general. We are also concerned about the development of biomedical reproduction technology, as the manipulation of human life represents an attack on the foundations of human existence, created in the image of God. We believe that it is our duty to recall the immutability of Christian moral principles, based on respect for the dignity of the individual called into being according to the Creator’s plan.
The declaration decries the persecution of Christians, particularly in the Middle East and North Africa, where “whole families, villages and cities of our brothers and sisters in Christ are being completely exterminated.”
They called on the international community to act urgently since “churches are being barbarously ravaged and looted, their sacred objects profaned, their monuments destroyed.” With “pain” they called to mind “the massive exodus of Christians from the land in which our faith was first disseminated and in which they have lived since the time of the Apostles, together with other religious communities.”
They specifically called on all Christians to pray that may “not permit a new world war.”
The complete text of the joint declaration follows:
“The grace of the Lord Jesus Christ and the love of God the Father and the fellowship of the holy Spirit be with all of you” (2 Cor 13:13).
1. By God the Father’s will, from which all gifts come, in the name of our Lord Jesus Christ, and with the help of the Holy Spirit Consolator, we, Pope Francis and Kirill, Patriarch of Moscow and All Russia, have met today in Havana. We give thanks to God, glorified in the Trinity, for this meeting, the first in history.
It is with joy that we have met like brothers in the Christian faith who encounter one another “to speak face to face” (2 Jn 12), from heart to heart, to discuss the mutual relations between the Churches, the crucial problems of our faithful, and the outlook for the progress of human civilization.
2. Our fraternal meeting has taken place in Cuba, at the crossroads of North and South, East and West. It is from this island, the symbol of the hopes of the “New World” and the dramatic events of the history of the twentieth century, that we address our words to all the peoples of Latin America and of the other continents.
It is a source of joy that the Christian faith is growing here in a dynamic way. The powerful religious potential of Latin America, its centuries–old Christian tradition, grounded in the personal experience of millions of people, are the pledge of a great future for this region.
3. By meeting far from the longstanding disputes of the “Old World”, we experience with a particular sense of urgency the need for the shared labour of Catholics and Orthodox, who are called, with gentleness and respect, to give an explanation to the world of the hope in us (cf. 1 Pet 3:15).
4. We thank God for the gifts received from the coming into the world of His only Son. We share the same spiritual Tradition of the first millennium of Christianity. The witnesses of this Tradition are the Most Holy Mother of God, the Virgin Mary, and the saints we venerate. Among them are innumerable martyrs who have given witness to their faithfulness to Christ and have become the “seed of Christians”.
5. Notwithstanding this shared Tradition of the first ten centuries, for nearly one thousand years Catholics and Orthodox have been deprived of communion in the Eucharist. We have been divided by wounds caused by old and recent conflicts, by differences inherited from our ancestors, in the understanding and expression of our faith in God, one in three Persons – Father, Son and Holy Spirit. We are pained by the loss of unity, the outcome of human weakness and of sin, which has occurred despite the priestly prayer of Christ the Saviour: “So that they may all be one, as you, Father, are in me and I in you … so that they may be one, as we are one” (Jn 17:21).
6. Mindful of the permanence of many obstacles, it is our hope that our meeting may contribute to the re–establishment of this unity willed by God, for which Christ prayed. May our meeting inspire Christians throughout the world to pray to the Lord with renewed fervour for the full unity of all His disciples. In a world which yearns not only for our words but also for tangible gestures, may this meeting be a sign of hope for all people of goodwill!
7. In our determination to undertake all that is necessary to overcome the historical divergences we have inherited, we wish to combine our efforts to give witness to the Gospel of Christ and to the shared heritage of the Church of the first millennium, responding together to the challenges of the contemporary world. Orthodox and Catholics must learn to give unanimously witness in those spheres in which this is possible and necessary. Human civilization has entered into a period of epochal change. Our Christian conscience and our pastoral responsibility compel us not to remain passive in the face of challenges requiring a shared response.
8. Our gaze must firstly turn to those regions of the world where Christians are victims of persecution. In many countries of the Middle East and North Africa whole families, villages and cities of our brothers and sisters in Christ are being completely exterminated. Their churches are being barbarously ravaged and looted, their sacred objects profaned, their monuments destroyed. It is with pain that we call to mind the situation in Syria, Iraq and other countries of the Middle East, and the massive exodus of Christians from the land in which our faith was first disseminated and in which they have lived since the time of the Apostles, together with other religious communities.
9. We call upon the international community to act urgently in order to prevent the further expulsion of Christians from the Middle East. In raising our voice in defence of persecuted Christians, we wish to express our compassion for the suffering experienced by the faithful of other religious traditions who have also become victims of civil war, chaos and terrorist violence.
10. Thousands of victims have already been claimed in the violence in Syria and Iraq, which has left many other millions without a home or means of sustenance. We urge the international community to seek an end to the violence and terrorism and, at the same time, to contribute through dialogue to a swift return to civil peace. Large–scale humanitarian aid must be assured to the afflicted populations and to the many refugees seeking safety in neighbouring lands.
We call upon all those whose influence can be brought to bear upon the destiny of those kidnapped, including the Metropolitans of Aleppo, Paul and John Ibrahim, who were taken in April 2013, to make every effort to ensure their prompt liberation.
11. We lift our prayers to Christ, the Saviour of the world, asking for the return of peace in the Middle East, “the fruit of justice” (Is 32:17), so that fraternal co–existence among the various populations, Churches and religions may be strengthened, enabling refugees to return to their homes, wounds to be healed, and the souls of the slain innocent to rest in peace.
We address, in a fervent appeal, all the parts that may be involved in the conflicts to demonstrate good will and to take part in the negotiating table. At the same time, the international community must undertake every possible effort to end terrorism through common, joint and coordinated action. We call on all the countries involved in the struggle against terrorism to responsible and prudent action. We exhort all Christians and all believers of God to pray fervently to the providential Creator of the world to protect His creation from destruction and not permit a new world war. In order to ensure a solid and enduring peace, specific efforts must be undertaken to rediscover the common values uniting us, based on the Gospel of our Lord Jesus Christ.
12. We bow before the martyrdom of those who, at the cost of their own lives, have given witness to the truth of the Gospel, preferring death to the denial of Christ. We believe that these martyrs of our times, who belong to various Churches but who are united by their shared suffering, are a pledge of the unity of Christians. It is to you who suffer for Christ’s sake that the word of the Apostle is directed: “Beloved … rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly” (1 Pet 4:12–13).
13. Interreligious dialogue is indispensable in our disturbing times. Differences in the understanding of religious truths must not impede people of different faiths to live in peace and harmony. In our current context, religious leaders have the particular responsibility to educate their faithful in a spirit which is respectful of the convictions of those belonging to other religious traditions. Attempts to justify criminal acts with religious slogans are altogether unacceptable. No crime may be committed in God’s name, “since God is not the God of disorder but of peace” (1 Cor 14:33).
14. In affirming the foremost value of religious freedom, we give thanks to God for the current unprecedented renewal of the Christian faith in Russia, as well as in many other countries of Eastern Europe, formerly dominated for decades by atheist regimes. Today, the chains of militant atheism have been broken and in many places Christians can now freely confess their faith. Thousands of new churches have been built over the last quarter of a century, as well as hundreds of monasteries and theological institutions. Christian communities undertake notable works in the fields of charitable aid and social development, providing diversified forms of assistance to the needy. Orthodox and Catholics often work side by side. Giving witness to the values of the Gospel they attest to the existence of the shared spiritual foundations of human co–existence.
15. At the same time, we are concerned about the situation in many countries in which Christians are increasingly confronted by restrictions to religious freedom, to the right to witness to one’s convictions and to live in conformity with them. In particular, we observe that the transformation of some countries into secularized societies, estranged from all reference to God and to His truth, constitutes a grave threat to religious freedom. It is a source of concern for us that there is a current curtailment of the rights of Christians, if not their outright discrimination, when certain political forces, guided by an often very aggressive secularist ideology, seek to relegate them to the margins of public life.
16. The process of European integration, which began after centuries of blood–soaked conflicts, was welcomed by many with hope, as a guarantee of peace and security. Nonetheless, we invite vigilance against an integration that is devoid of respect for religious identities. While remaining open to the contribution of other religions to our civilization, it is our conviction that Europe must remain faithful to its Christian roots. We call upon Christians of Eastern and Western Europe to unite in their shared witness to Christ and the Gospel, so that Europe may preserve its soul, shaped by two thousand years of Christian tradition.
17. Our gaze is also directed to those facing serious difficulties, who live in extreme need and poverty while the material wealth of humanity increases. We cannot remain indifferent to the destinies of millions of migrants and refugees knocking on the doors of wealthy nations. The unrelenting consumerism of some more developed countries is gradually depleting the resources of our planet. The growing inequality in the distribution of material goods increases the feeling of the injustice of the international order that has emerged.
18. The Christian churches are called to defend the demands of justice, the respect for peoples’ traditions, and an authentic solidarity towards all those who suffer. We Christians cannot forget that “God chose the foolish of the world to shame the wise, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, that no human being might boast before God” (1 Cor 1:27–29).
19. The family is the natural centre of human life and society. We are concerned about the crisis in the family in many countries. Orthodox and Catholics share the same conception of the family, and are called to witness that it is a path of holiness, testifying to the faithfulness of the spouses in their mutual interaction, to their openness to the procreation and rearing of their children, to solidarity between the generations and to respect for the weakest.
20. The family is based on marriage, an act of freely given and faithful love between a man and a woman. It is love that seals their union and teaches them to accept one another as a gift. Marriage is a school of love and faithfulness. We regret that other forms of cohabitation have been placed on the same level as this union, while the concept, consecrated in the biblical tradition, of paternity and maternity as the distinct vocation of man and woman in marriage is being banished from the public conscience.
21. We call on all to respect the inalienable right to life. Millions are denied the very right to be born into the world. The blood of the unborn cries out to God (cf. Gen 4:10).
The emergence of so-called euthanasia leads elderly people and the disabled begin to feel that they are a burden on their families and on society in general.
We are also concerned about the development of biomedical reproduction technology, as the manipulation of human life represents an attack on the foundations of human existence, created in the image of God. We believe that it is our duty to recall the immutability of Christian moral principles, based on respect for the dignity of the individual called into being according to the Creator’s plan.
22. Today, in a particular way, we address young Christians. You, young people, have the task of not hiding your talent in the ground (cf. Mt 25:25), but of using all the abilities God has given you to confirm Christ’s truth in the world, incarnating in your own lives the evangelical commandments of the love of God and of one’s neighbour. Do not be afraid of going against the current, defending God’s truth, to which contemporary secular norms are often far from conforming.
23. God loves each of you and expects you to be His disciples and apostles. Be the light of the world so that those around you may see your good deeds and glorify your heavenly Father (cf. Mt 5:14, 16). Raise your children in the Christian faith, transmitting to them the pearl of great price that is the faith (cf. Mt 13:46) you have received from your parents and forbears. Remember that “you have been purchased at a great price” (1 Cor 6:20), at the cost of the death on the cross of the Man–God Jesus Christ.
24. Orthodox and Catholics are united not only by the shared Tradition of the Church of the first millennium, but also by the mission to preach the Gospel of Christ in the world today. This mission entails mutual respect for members of the Christian communities and excludes any form of proselytism.
We are not competitors but brothers, and this concept must guide all our mutual actions as well as those directed to the outside world. We urge Catholics and Orthodox in all countries to learn to live together in peace and love, and to be “in harmony with one another” (Rm 15:5). Consequently, it cannot be accepted that disloyal means be used to incite believers to pass from one Church to another, denying them their religious freedom and their traditions. We are called upon to put into practice the precept of the apostle Paul: “Thus I aspire to proclaim the gospel not where Christ has already been named, so that I do not build on another's foundation” (Rm 15:20).
25. It is our hope that our meeting may also contribute to reconciliation wherever tensions exist between Greek Catholics and Orthodox. It is today clear that the past method of “uniatism”, understood as the union of one community to the other, separating it from its Church, is not the way to re–establish unity. Nonetheless, the ecclesial communities which emerged in these historical circumstances have the right to exist and to undertake all that is necessary to meet the spiritual needs of their faithful, while seeking to live in peace with their neighbours. Orthodox and Greek Catholics are in need of reconciliation and of mutually acceptable forms of co–existence.
26. We deplore the hostility in Ukraine that has already caused many victims, inflicted innumerable wounds on peaceful inhabitants and thrown society into a deep economic and humanitarian crisis. We invite all the parts involved in the conflict to prudence, to social solidarity and to action aimed at constructing peace. We invite our Churches in Ukraine to work towards social harmony, to refrain from taking part in the confrontation, and to not support any further development of the conflict.
27. It is our hope that the schism between the Orthodox faithful in Ukraine may be overcome through existing canonical norms, that all the Orthodox Christians of Ukraine may live in peace and harmony, and that the Catholic communities in the country may contribute to this, in such a way that our Christian brotherhood may become increasingly evident.
28. In the contemporary world, which is both multiform yet united by a shared destiny, Catholics and Orthodox are called to work together fraternally in proclaiming the Good News of salvation, to testify together to the moral dignity and authentic freedom of the person, “so that the world may believe” (Jn 17:21). This world, in which the spiritual pillars of human existence are progressively disappearing, awaits from us a compelling Christian witness in all spheres of personal and social life. Much of the future of humanity will depend on our capacity to give shared witness to the Spirit of truth in these difficult times.
29. May our bold witness to God’s truth and to the Good News of salvation be sustained by the Man–God Jesus Christ, our Lord and Saviour, who strengthens us with the unfailing promise: “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom” (Lk 12:32)!
Christ is the well–spring of joy and hope. Faith in Him transfigures human life, fills it with meaning. This is the conviction borne of the experience of all those to whom Peter refers in his words: “Once you were ‘no people’ but now you are God’s people; you ‘had not received mercy’ but now you have received mercy” (1 Pet 2:10).
30. With grace–filled gratitude for the gift of mutual understanding manifested during our meeting, let us with hope turn to the Most Holy Mother of God, invoking her with the words of this ancient prayer: “We seek refuge under the protection of your mercy, Holy Mother of God”. May the Blessed Virgin Mary, through her intercession, inspire fraternity in all those who venerate her, so that they may be reunited, in God’s own time, in the peace and harmony of the one people of God, for the glory of the Most Holy and indivisible Trinity!
Bishop of Rome Patriarch of Moscow
Pope of the Catholic Church and all Russia
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Congress subpoenas StemExpress, notorious late-term abortion facility in body parts investigation
WASHINGTON, D.C., February 12, 2016 (LifeSiteNews) - Planned Parenthood has declared itself innocent - but it forgot to consult Congress.
The special committee investigating Planned Parenthood, the Select Investigative Panel on Infant Lives, announced on Thursday night that it is issuing subpoenas to three organizations involved in the possible trafficking of human organs.
StemExpress, the company that partnered with Planned Parenthood to extract tissue and organs from aborted babies' cadavers, is the most conspicuous of the three.
Former StemExpress technician Holly O'Donnell described how a technician restarted an aborted baby's heartbeat, then told her to cut through the child's face to harvest his brains.
The National Institutes of Health paid StemExpress thousands of dollars for fetal tissue samples, records show.
Undercover videos depict the biotech company's CEO, Cate Dyer, boasting, "I have a picture from Hillary" Clinton on her desk. In another video, she jokes about shipping the fully intact bodies of aborted babies to unsuspecting lab technicians.
StemExpress publicly cut ties with Planned Parenthood last August.
The University of New Mexico and Southwestern Women’s Options have come under investigation after it became clear the university had a close relationship with one of the nation's most notorious late-term abortionists to receive aborted babies' tissues and organs for scientific experiments.
Last year, investigators discovered that the University of New Mexico Health Sciences Center obtained its samples from SWO, where Dr. Curtis Boyd is one of a handful of people in the nation willing to perform abortions in the third trimester.
University officials told the Albuquerque Journal they had no documentation of the specifics of arrangement - how many organs Boyd supplied, for instance. But the New Mexico Alliance for Life uncovered a document containing the information.
"Fetal liver and kidney samples were obtained 15 minutes after termination from six fetuses ranging from 12 to 22 weeks gestation," the document states.
The group questions whether he changed the abortion technique to obtain the greatest number of organs, and whether he employed the illegal partial birth abortion method.
As part of the arrangement Dr. Boyd, who was deemed "faculty" in university documents, also trained UNM students in his industry. The university later ended that program.
All three organizations had been asked to comply with the Congressional investigation but had failed to do so voluntarily, according to the panel's chairwoman.
“By failing to fully cooperate with our investigation, these organizations have compelled our panel to subpoena these documents in order to acquire information that is vital to the completion of our work,” said the panel's chair, Rep. Marsha Blackburn, R-TN. “Without these subpoenas, the American people and the House itself would be left to speculate about what is going on in the fetal tissue industry."
"We cannot leave questions unanswered,” she said.
StemExpress has stonewalled before, seeking a legal injunction forbidding David Daleiden and the Center for Medical Progress from releasing undercover footage of its CEO. A judge in California ruled against the company last summer.
Meanwhile, New Mexico pro-life leaders welcome the focus on their state.
"The fact that UNM HSC disbanded its late-term abortion resident program at SWO is a tacit acknowledgement of guilt in violating their own policies, procedures and blatant misuse of public trust and funds," said Elisa Martinez, executive director of the New Mexico Alliance for Life. "The flimsy agreement between UNM and late-term abortionist Curtis Boyd, signed by UNM's Dr. Eve Espey, appears to be constructed to conceal the potential sale of late-term baby body parts to UNM, which to date, has withheld any documentation as to the compensation of Curtis Boyd, the compensation of residents and any record of their late-term baby body parts inventory."
Clinton and Sanders commit to fund abortion worldwide by gutting the Helms amendment
WASHINGTON, D.C., February 12, 2016 (LifeSiteNews) - Both candidates for the Democratic presidential nomination have endorsed a key pillar of the population control agenda, for the first time pledging to "fix" a U.S. law prohibiting foreign aid from funding abortion overseas.
Hillary Clinton makes the new promise in a new video posted online by the Population Connection Action Fund, formerly Zero Population Growth.
An unidentified activist for the group asks if the former Secretary of State will "help fix the Helms Amendment" - a 1973 law that blocks federal dollars from paying for abortion “as a method of family planning" overseas.
"Oh yeah, yeah, yeah. I'm on record on that," Clinton replies on the video, which was publicized by The Huffington Post.
She continues, "One of the reasons why I -" before abruptly interrupting herself and giving the activist a thumbs-up as the video ends.
Despite her comment, Clinton had not publicly said she would change the way the law is implemented in any way. In an Iowa town hall meeting last November, she said she would "we have to take a look at this for conflict zones" where rape is used as a weapon, but held out the possibility that a future government "maintains our prohibition."
Her chief rival, Sen. Bernie Sanders of Vermont, went further, promising to fund global abortion providers by executive order.
“Sen. Sanders is opposed to the Helms amendment,” Arianna Jones, Sanders' deputy communications director, told The Huffington Post. “As president, he will sign an executive order to allow for U.S. foreign aid to pay for abortions in cases of rape, incest, or when the life of the woman is at risk. He will also work with Congress to permanently repeal both the Hyde and Helms amendments.” The Hyde Amendment prohibits federal funding of abortions for American women except in the cases of rape, incest, or to save the life of the mother.
The question is the latest in an ongoing attempt to siphon money from the U.S. Treasury into the hands of abortionists, at home and abroad.
While the late Sen. Jesse Helms, who was staunchly pro-life, intended to prevent taxpayers from underwriting abortion, population control advocates and others who promote abortion say the law he authored never did that - but three Democratic presidents somehow missed that fact.
"The restriction has been wrongly implemented by all eight presidential administrations since its inception, as a total ban on abortion care," according to the Center for Reproductive Rights.
Feminist activists and non-governmental organizations like the Global Justice Center have lobbied President Obama to reinterpret the rule and fund abortion for African women raped by Boko Haram and other terrorist organizations in the region.
Although President Obama shown little restraint in recasting the law - for instance, claiming that civil rights laws banning sexual discrimination apply to transgender people - he has declined to do so in this case.