Nathaniel Peters

Opinion

‘The Meaning of Sex’: why sexual integrity isn’t out-of-date

Nathaniel Peters
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June 7, 2012 (thepublicdiscourse.com) - How should we respond to the hookup culture? A number of concerned parents, pastors, and professors from all sides of the religious and political spectrum have expressed concern about the sexual culture that today’s young people inhabit. Some scholars, such as sociologists Mark Regnerus, Jeremy Uecker, and Kathleen Bogle, have published value-neutral analyses that aim to assess current trends and save us from common misperceptions. In empirical terms, they tell us how and why the sexual economy hurts its actors. Others, such as Laura Sessions Stepp and Donna Freitas, have offered more personal—and, for Freitas, spiritual—analyses of problems and possible solutions in modern sexual culture. Interestingly enough, these authors don’t write as traditionalists or social conservatives. They aren’t advocating purity rings or “modest is hottest.” Instead, they seek to help young people make more responsible sexual decisions. Not surprisingly, though, their counsel often aligns with a traditional conception of sexuality and monogamy, even if not perfectly. The science shows that more commitment and fewer sexual partners tend to make people happier.

But what about those who think that morality requires a bit more of us? How can they persuade young people that reserving sexual intimacy for marriage is the right thing to do? In his book On the Meaning of Sex, popular author and political philosopher J. Budziszewski attempts to make such an argument on the basis of human nature and natural law. He begins with an anecdote from teaching. During a classroom discussion of Aldous Huxley’s Brave New World, one of his students, Harris, said he found the characters disgusting. When pressed, Harris clarified that he had no problem with their sexual habits: “Sex doesn’t always have to mean something,” he insisted. What he found disgusting was their factory production of human beings.

But, Budziszewski argues, holding those two positions is not logically consistent:

It shouldn’t have bothered Harris unless procreation is something that ought to take place in the loving embrace of the parents. . . . Moreover, since Harris was revolted that the aspiration to children could ever be separated from the aspiration to union, it would seem that he recognized that these two meanings aren’t merely sometimes joined together, but that they are joined whenever we have sex. . . . Apparently sex means something to us even if we don’t admit to ourselves that it does.

That last sentence conveys Budziszewski’s goal and style of argumentation: He wants to draw attention to the reader’s gut feelings and instincts that may have been trained away by education or social conditioning. He wants to help them see what they know, even if they don’t know that they know it.

After some well-laid-out arguments about function, purpose, and natural law, Budziszewski argues that our bodies and actions have natural purposes. This means that some actions, such as those necessary for sexual union, mean something, whether we want them to or not. To put it another way, they say something, even if that is not what we want them to say: “A bodily action is like a word; we mean things to each other no less by what we do than by what we say. . . . To crush your windpipe with my thumbs is to say to you, ‘Now die,’ even if I tell you with my mouth, ‘Be alive.’ To join in one flesh is to say, ‘I give myself to you in all that this act means,’ even if I tell you with my mouth, ‘This means nothing.’” What sex means is total gift, a union of selves instantiated through bodily union, and it cannot but help mean that. By acting against this nature, which we cannot change, we do damage to ourselves and others.

Budziszewski further argues that human nature entails complementary differences between men and women. He notes that these differences are similar across cultures, both in terms of what people think they are and what they think about them. “Mark it up as another victory of quantitative social science,” he writes: “We can now confirm by counting that what everyone used to know without counting really is true.” He then explores how the particular characteristics of men and women make them attractive—in short, what we mean when we say that someone is sexy. Budziszewski thinks we mean that we find their manliness or womanliness desirable. Womanliness, for instance, “isn’t something she contrives, but something that glows from her. . . . The most compelling and believable signs of being a nice person to marry, make love with, and have children with are the ones that arise spontaneously. They are an outward glory given by an inward and invisible reality. A beautiful woman cannot help giving off such radiance, because it is an effect of what she really is.” Beauty conveys something deeper and more holistic than raw sexual appeal.

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Similarly, spousal love is not a matter of feelings but an act of the will. Enchantment is a feeling of emotional infatuation, the moment of “wow” when she enters the room. Love, by contrast, is really about charity, which Budziszewski defines as “a permanent commitment of the will to the true good of the other person.” Erotic charity is a mode of charity bound to one person, and sexual intercourse is a particular act of this charity that fuses two selves together in the union of their flesh. Because love is not about enchantment, but charity, it is an act of the will, not a feeling. Therefore, Budziszewski argues, “it is something that one decides to do, and it can be promised.” To the many young people who claim that permanent, exclusive marriage is impossible because you can’t promise feelings, he would say yes—but marriage is not a promise of feelings.

Not surprisingly, Budziszewski calls for embracing sexual purity, which, he makes clear, is a matter of pursuing goods—goods that will be useful and helpful for marriage—not fleeing from them. Its temporary “no’s” enable one to give a full “yes” at the right time. He sees sexual purity as coming in both masculine and feminine flavors: “One awakens the feminine intuition of something that must be guarded; the other, the masculine sense of something that must be mastered.” And he extols the virtues of purity: decorum, “the conduct befitting the dignity of man as a rational being”; modesty, which “expresses respect for the fragility of this dignity . . . [and avoids] provoking appetites that people should be trying to moderate”; and temperance, finding order and the mean in one’s actions.

Throughout the book, Budziszewski resists invoking God or anything beyond rationally accessible premises. More accurately, he hints at such ideas without developing his hints, nor has he explained why every chapter begins with a quotation from John of the Cross. In the conclusion, though, he argues that sex points to and is ultimately about God: “Nature points beyond herself. She has a face, and it looks up. . . . ultimately, human love makes sense only in the light of divine love. The point is not that divine love means something and that human love doesn’t. Human love means so much, because divine love means still more.” In a variation on C.S. Lewis’s argument for the existence of God based on desire, he notes that even when we love well, mortal love is not enough. Since no human longing is made in vain, this unfulfilled natural desire must point toward a supernatural lover.

But taking this argument into religious waters poses the question of which audience Budziszewski hopes to reach. And that poses the larger question of how effective his efforts—not to mention the broader efforts of like-minded religious believers—actually are. If he wants to strengthen the faithful as they navigate young adulthood, he might well succeed. To be sure, far too many young religious men and women have followed the cultural lead and abandoned chastity. If On the Meaning of Sex gave them better reasons for it, that alone would be a great feat. But how is he to persuade students who press with further questions or actively oppose his views on principle? Budziszewski’s occasionally chivalric language might go over well with young Chestertonians, but many young adults would balk at passages like this one:

When we do attempt the journey back to the commonwealth of sense, we will meet trolls and enchanters on the way. They will obstruct passage, demand tribute, and try to lure us into byways and bogs. But why should that discourage us? We are already begrimed and bewitched. The first thing to do is open our eyes, grasp hold of the nearest branches, and pull ourselves out of the ooze. Odd knights we! Having made ourselves muddy and ridiculous, we may as well journey with a smile.

Likewise, the Arthurian metaphor of the Siege Perilous for a woman, her sexuality, or her reproductive organs is not going to fly outside more traditional Christian circles, and even there it might receive tenuous support.

Inquisitive students will desire more proof that sex has to mean what Budziszewski thinks it means—and why it cannot mean what they might want it to mean. His passages about sexual beauty offer an attractive vision of what it means to be human, but can they pierce the carapace of wounded, ironic disdain? He discusses sexual differences with nuance and care, and many young adults would no doubt find resonances of his words in their lives, but, albeit unfairly, a good number will dismiss it as patriarchal and outmoded.

How then can those who agree with Budziszewski try to show young adults a more excellent way? There are few easy answers, but On the Meaning of Sex’s strengths show where to begin: by offering an eloquent, engaging description of the beauty of men, women, and sexuality. Moreover, it seeks to show young people the wisdom of their desires and repugnance. It tries to preserve good intuitions and gently check misunderstandings, to show them what their hearts know, even if unwittingly. It also hands on the wisdom of our forebears with care and winsomeness. Of course, those who believe that chastity leads to flourishing must also demonstrate it with their lives. But arguments are necessary as well, and both the style and the content of On the Meaning of Sex offer a good place to find them.

Nathaniel Peters is a Ph.D. student of theology at Boston College. This article reprinted with permission from thepublicdiscourse.com.



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BREAKING: In historic meeting Pope, Russian Patriarch decry abortion, defend traditional marriage

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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!
 
Francis                                  Kirill
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

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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."



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Clinton and Sanders commit to fund abortion worldwide by gutting the Helms amendment

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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.



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