They Said ‘No!’: What happened when 12 nurses refused to participate in abortions
January 14, 2013 (ADF) - Nurses in a big city hospital never know what a day's shift will bring – straightforward cases or medical miracles, major crises or minor first aid. Whatever her station, whatever the duty of the moment, a nurse tries to ready herself for anything. But some things, you just can't see coming.
It was Beryl Otieno Ngoje's turn to work the desk in the Same Day Surgery Unit at the University of Medicine and Dentistry of New Jersey (UMDNJ), in Newark. She was busy with the usual administrative duties – filing charts, handing out forms to the patients, answering visitors' questions – when another nurse hurried up beside her.
"Oh, something just happened, you won't believe it," the woman said, visibly excited. "I have it in my hand." She held up a clenched fist, palm up. "I have it in my hand," she said again.
"What do you have in your hand?" Beryl asked, bemused at the woman's demeanor.
"Do you want to see?"
"Yes," Beryl said – and instantly regretted it.
The other nurse opened her hand to reveal the tiny, tiny form of a baby, just aborted.
"I felt like somebody had just hit me with something in my face," Beryl remembers.
She began to cry, to the consternation of her coworker.
"I'm sorry – I didn't know you were going to react like that," the woman said.
It was a moment that seared Beryl's soul and haunted her memory, and it would come back often, in the days ahead. For the other nurse was not just a co-worker, but her manager... with the power to hold not just an unborn baby, but Beryl's career in the palm of her hand.
The dozen-or-so nurses of the UMDNJ Same Day Surgery Unit – like nurses at any other hospital – are a lively mixture of backgrounds and personalities. Beryl, a native of Kenya, is a quiet ICU specialist who's been with the hospital for over 15 years. Fe Esperanza Racpan Vinoya, a veteran of the ER and ICU, is from the Philippines, and speaks with cheerful delight about her love for music and for her church. Lorna Mendoza has been a nurse for 25 years, at University for more than a dozen, and takes both her work and her Christian faith very seriously.
"We high-five each other," Beryl says, "Most of us are there 12 hours, and that is a good portion of your day. It is important that you get along and feel relaxed and free."
Because: "you get to socialize a lot," Fe says. "You're less busy here than in the ER."
The nurses of Fe's unit are responsible for monitoring, medicating, and placating patients going into and coming out of surgery. That means a lot of bedside comfort, encouragement, and interaction with both patients and their families, so conversations between coworkers tend to be quick exchanges in the hallway or on break. What the nurses share, more than close friendship, is delight in and commitment to a job they love.
"It's a noble job," says Fe. "Very fulfilling... a healing profession. Everything you do for the patient just makes them feel better, and satisfies my entire being, because I've helped someone."
"A lot of people don't realize... we usually see somebody at their worst," Beryl says. "They're not perky, happy – they're ailing and hurting. They just want somebody to be there. I can make a difference. I can help in whatever little way. I find that very gratifying."
All operations on this unit are elective – that is, the patient chooses to have a specific procedure done: a tonsillectomy, a hernia repair, the removal of cataracts. And, sometimes, an abortion.
Not the kind of abortion where the mother's life is in danger, Beryl says. "They just choose to end it. These are people who go to the doctor and say, 'Look, I don't want this pregnancy.' The age range is mostly teenagers – 13-, 14- and 15-year-olds – and a lot of times, they come back."
"To some, it's like contraception," Fe says. "Five or six times, you see them there."
If she ends up talking to those patients, she says, "I always tell them, 'I'll be praying for you, and I hope that this is the last time I'll see you doing this kind of procedure.' I can see in their faces how guilty they feel, the guilt in their hearts." Many say, "Yes, definitely this is my last time."
And yet, so often, they come back.
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Fe knows, all too well, about that guilt in their eyes. Twenty years ago – still new to America, still learning the language and culture, just getting the hang of her first nursing job – she found she was pregnant. But her doctor said the number of rubella antibodies in her blood was too low, and posed far too great a risk for the baby. He urged her to get a therapeutic abortion.
Fe and her husband pressed the doctor repeatedly – was this absolutely necessary? He assured them it was, and, out of their depth in a new country, they didn't realize they had any choice. Fe soon found herself in a clinic, surrounded by half-a-hundred teenagers, all waiting their turn to abbreviate the life in their wombs. Fe sat with her husband and sister.
"We were the only ones crying," she says.
Right up until the moment of the procedure itself, Fe was on the phone with her doctors, trying to get their okay not to end her baby's life. But her pediatrician and the specialist were adamant, and she went through with what they told her to do. The decision has troubled her ever since.
"I wasn't able to sleep for a long time," she says. "It took me years to just feel that, okay, it's done. I asked for forgiveness. The Lord knows my heart, that I didn't want to have that happen."
Within a year, Fe was pregnant again. She is now the mother of three... yet her thoughts linger, sometimes, on the one she lost. The experience makes it that much harder, she says, to watch the young teenagers come through to eliminate a child just because it might complicate their lives. She knows how their hearts will be haunted in ways they can't imagine now.
Which is why she was horrified to learn that she was being ordered to help with their abortions.
The change came in September of 2011, with the news that a peer was being promoted. Though employed in the same unit as Fe, Beryl and the rest, this particular nurse had long been assigned to a special team that carried out the abortions without any involvement or assistance from other nurses on the Same Day Surgery floor. The abortion team had always drawn its staff from nurses who had expressed no qualms about helping end a child's life.
Promoted from that team to a supervisory position over all the nurses, the new assistant manager announced that – since she and others had to help with abortions – she saw no reason why every nurse shouldn't help. Hospital officials agreed, and passed a new, mandatory policy to make it so. The assistant manager quickly set up a training program that would give each nurse on the unit hands-on experience in how to assist with and clean up after abortions.
"As long as you work here," she told the 12 nurses who openly protested, "you're going to have to do it. If you don't, you're going to be fired or transferred out."
"We were all shocked," Fe says. "All these years I've been a nurse, I was never told to help kill children."
But the managers remained adamant. Hospital administrators supported them. When the nurses brought up a long-standing, in-writing agreement exempting them from taking part in abortions apart from a medical emergency, officials told them "an emergency" would hereafter be defined as any situation in which the patient was "bleeding." And every birth involves bleeding.
"I knew we were going to lose our jobs," says Lorna, who, at one point, amid the flurry of discussions with the managers, was asked to provide a patient with a bedpan. Retrieving it, she found an aborted baby inside. Horrified and sobbing, she called for help, telling the manager who responded, "I don't know what to do with this. I can't do this." She soon found herself in the office of the vice president of nursing, where she was accused of refusing to help patients and threatened with termination. She wasn't the only one called in.
"Our jobs were hanging by a string," Beryl says. "We were like, 'All right. If they're going to fire all 12 of us, fine. But this is against what we believe God wants us to do.' We didn't come into this profession to do [abortions]. We told them we weren't comfortable with it and didn't feel they should force us. And if that meant our jobs, well... God was going to provide."
When even their own union declined to help them, Fe wrote a letter to hospital officials saying that she and her coworkers would not participate in abortions. She passed it around for the other nurses; 15 signed it. She gave the letter to her manager, who took it to the director of nursing.. Response was swift. A meeting was called for the next day, with each of the signing nurses, the labor board, a union official, the managers, and "an expert on ethics" scheduled to be on hand.
The day of that announcement, Pastor Terry Smith, of Life Christian Church in West Orange, New Jersey, returned from a trip. A staff member told him that one of his parishioners – Fe – had called, shared what was happening at the hospital, and asked for advice. The pastor immediately phoned Len Deo, president of the New Jersey Family Policy Council.
"I'll be all over this," said Deo, who hung up and called Alliance Defending Freedom. Shortly afterward, staff attorney Matt Bowman was on the phone with a local allied attorney, Demetrios Stratis, enlisting him to help defend the nurses. The two immediately called Fe.
"I remember... I was driving and speaking to them three-way," says Fe, who had just been convincing herself the nurses' case was hopeless. "I didn't know a thing about conscience law – it was very, very new to me." The two told her she had a legitimate case, and offered to defend her. Best of all, Stratis said he could be on hand for her meeting with the managers the next day.
"Is there a catch?" Fe asked. Visions of sky-high attorneys' fees danced in her head.
"No catch," Stratis said. "We're pro bono lawyers." Fe drove home in a daze.
Next morning, she met Stratis at the hospital entrance. She took him upstairs to the Same Day Surgery Unit and introduced him to the nurses on duty and others waiting for the meeting. Twelve of the 15 immediately agreed to have him and Bowman represent them in the case.
"A godsend," Beryl says. "We had no idea which way to go. It was like something from heaven just dropped in our lap at the right time. It boosted our morale a lot." It did considerably less for the morale of the nurse managers and others gathered for the meeting, who had not reckoned with the nurses hiring outside counsel.
"Who are you?" a manager asked Stratis.
"He's our attorney, and he is going to speak on our behalf," replied Fe. Everyone split into huddles – Stratis and the nurses in one room, administrators in another. After a few minutes, the nurse manager came to cancel the meeting, but not before Stratis made it clear that he would be defending "my clients' legal right not to be forced to participate in terminating a pregnancy."
"It was like we had been talking to a brick wall, and that brick wall just got smashed," Fe says. "We were very happy after that. It gave us a sense of hope."
Stratis and Bowman reminded hospital officials – face to face and in writing – that their new policy transgressed both state and federal laws that make it illegal to compel medical professionals to violate their conscience by forcing them to help with a non-emergency abortion. With their actions, the hospital was not only risking a lawsuit, but more than $60 million in federal funding. Still, administrators stubbornly contended that all abortions in the Same Day Surgery area – each scheduled weeks in advance – were "emergencies."
"These surgeries are, by definition, elective, outpatient procedures," Bowman says. "If they weren't, the ER is just 30 seconds away." Plus, he points out, "these are pre- and post-operative nurses. They're not even supposed to be there for a surgery, whether it's abortion or not."
To get around that, he says, the abortion team "would give a woman a pill that induced labor, give it in the pre-op area, and leave her there. After a couple of hours, she'd start going into labor." And now, she was outside the surgical area – in a section for which the 12 pro-life nurses were responsible.
With the hospital unwilling to budge, Alliance Defending Freedom filed suit on behalf of the 12 nurses to defend their legally protected right of conscience. Their managers, meanwhile, insisted on including the 12 in abortion training, which included interactions with abortion patients and handling dead babies. Three were forced to take part before the nurses enlisted Bowman and Stratis. Once hired, though, the two quickly obtained an injunction that prevented other nurses from having to undergo training the following day.
One of the three forced to train did not quite accomplish, perhaps, what her managers had in mind. During her shift, a patient expressed reluctance to go through with the procedure. The nurse talked with her awhile, then – at her request – quietly brought in the woman's husband. After a bit, the woman dressed and they left... having decided not to have the abortion.
For weeks, the 12 nurses worked in a decidedly tense environment. "It was scary," Beryl says. "We prayed a lot. We came into work and stepped off the elevator and said, 'God just let the day go by well, without incident' – because we had our incidents. It was very, very uncomfortable." The 12 drew strength, she says, from each other, from praying friends, and from their faith that, "Our God is greater than this."
As a court date drew nearer, the hospital came up with another threat: if the 12 would not help with abortions, administrators would hire nurses who were willing to do so. Soon, officials intimated, there might not be work enough for everybody... in which cases those nurses willing to do anything might well enjoy greater job security than those only willing to do most things.
Amid all the tension, threats, and growing media coverage, the judge in the case stunned everyone by suddenly announcing, in a preliminary hearing, that a settlement had been reached.
"We had gotten everything [the 12 nurses] requested," Stratis says. "We'd gotten the hospital to agree not to force them to perform these abortions. There would be no retaliatory measures against them, and they could feel free and sleep at night, knowing that the next day they would not have to be trained on the abortion process or help a woman kill an innocent child."
"I was crying – really crying," says Lorna, who heard the news from one of the other nurses. "And very thankful. The next day, I went to work, and all of us were hugging and very happy."
"Before, I used to think that some prayers won't be answered," Fe says. "Sometimes, I'd feel very hopeless. But with this case, I saw how the Lord moves... providing the resources, the people who would help us out. It just strengthened my faith. I really thank God for Alliance Defending Freedom."
"I'm not sure I know where we'd be today if it wasn't for them, really," Beryl says. "We were up against some really big guns, and Alliance Defending Freedom was determined to support us."
"This case took an emotional toll on all of these nurses," Stratis says. "To stand up, to be part of a lawsuit against their employer, is very, very hard to do. There was a lot at stake. Some were the sole breadwinners for their family. Being faced with termination of their job or standing up for their faith... that is a very, very difficult decision, especially in these economic times."
But "I couldn't do what they were asking me to do," Beryl says. "I could not. You go against what you believe, what are you? What's left? Just a shell of what you are."
Spoken like a woman whose conscience is in good hands.
Reprinted with permission from Alliance Defending Freedom.http://www.alliancedefendingfreedom.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.