Saturday, November 26, 2016

Fetal Pain

Fr. John J. Pasquini, Th.D.

In a world that seeks to mitigate any form of pain in animals, the pain in preborn humans does not seem to be much of a concern for people.  Why?
            We have laws in America to protect animals from unnecessary pain or even discomfort.  Painless means of euthanizing dogs and cats is required by law.  In California animals to be slaughtered for market must be made unconscious prior to slaughtering.  Even laboratory animals are experimented upon with the aim of causing the least pain necessary.  Many states have protected species of animals by imposing penalties for disturbing the environment of a species or killing a species that is protected.
            Why are the preborn without such rights?  The preborn are dismembered, ripped apart, burned, salt poisoned, dehydrated, hemorrhaged, chemically pealed, forced into convulsions, and placed into forced cardiac arrests.
            One of the premiere authorities on pain, the professor of anesthesiology at Northwestern University and the University of Illinois Medical Center argues that fetal pain begins as early as eight weeks—at the thirteenth weeks at the latest.
            Biologists have known since the 1960’s that preborn children feel pain by week fourteen.  The cerebral cortex is sufficiently complete for the child’s pain transmitters and receptors to be functioning.  Let examine the development of the preborn child:

  • By week eight or day fifty-six preborn children use their nervous system to move within the uterus in order to make himself or herself comfortable within the womb.  By the seventh week lip tactile response is identified.
  • By week nine or day sixty preborn children have spinal reflexes and tactile-touching stimulation response effects.  By ten and a half weeks the palms of the hands are responsive to slight touch.
  • By week eleven or day seventy-seven the preborn child is responsive to the sweetness of the amniotic fluid within the womb, as indicated by the amount of swallowing the preborn child engages in.  The palms, footpads, and genitals become sensitive to touch.  Eyelids squint. The face and upper and lower extremities of the child’s body are sensitive to touch.
  • By week fourteen or day 100 the general sense organs respond to pain, pointed pressure, temperature, chemicals, pointed pressure, and light.  By week fourteen the entire body surface, except for the back and top of the head, feel pain.

Science is clear.  Politics often seeks to obscure the truth.  In a response to attacks on President Ronald Reagan’s address on fetal pain to the National Religious Broadcasters Convention in 1984, twenty-six scientists, including two past presidents of the American College of Obstetrics and Gynecology wrote the following defense of President Reagan:

“Over the last 18 years, real time ultrasonography, fetoscopy, study of the fetal EKG and EEG have demonstrated the remarkable responsiveness of the human fetus to pain, touch and sound….  The ability to feel pain and respond to it is clearly not a phenomenon that develops de facto at birth.  Indeed, much of enlightened modern obstetrical practice and procedure seeks to minimize sensory deprivation of and sensory insult to the fetus during, at, and after birth” (Lowes, 176).

The abortionist John Szenes agrees with the consensus of scientists.  As he explains from his own experience:

“[During a salting-out abortion]…one notices that at the time of the saline infusion there [is] a lot of activity in the uterus.  That’s not fluid currents.  That’s obviously the fetus being distressed by swallowing the concentrated salt solution and kicking violently and that’s, to all intents and purposes, the death trauma” (Magda Denes. “Performing Abortions.” Commentary, October 1976, 33-37).

            Magda Denes describes one of her abortions in the following manner:

“I look inside the bucket in front of me.  There is a small naked person in there floating in bloody liquid—plainly the tragic victim of a drowning accident.  But then perhaps this was no accident, because the body is purple with bruises and the face has the agonized tautness of one forced to die too soon.  I have seen this face before, on a Russian soldier lying on a frozen snow-covered hill, stiff with death and cold…” (Ibid.).




Notes and Further Reading

Brian Lowes, Facts of Life, Front Royal: HLI, 2001, 174-177; Sue Brattle. “Can a Fetus Feel Pain?” London: Daily Express, 1996, 25-6; Geoffrey Dawes. Fetal and Neonatal Physiology.  Chicago. Yearbook Medical Publishers, 1968, 126; William Liley. “Experiments with Uterine and Fetal Experimentation.” Australia and New Zealand Journal of Psychiatry, 6:99, 1972; John T. Noonan, Jr. “The Experience of Pain By the Unborn.” Human Life Review. Fall 1981, 7-19 and Spring 1984, 105-115.

Saturday, November 19, 2016

Margaret Sanger and Eugenics

Fr. John J. Pasquini,Th.D.
Margaret Sanger, the founding spirit of Planned Parenthood, could never have dreamed that her deepest desires would be fulfilled in our time.  And because of this reality, Sanger can rightly be acknowledged as the “Founder, Mother, and Prophetess of the Culture of Death.”
            Margaret Sanger was born in Corning, New York, on September 14, 1879.  She began her career as a nurse in White Plains, New York.  While working as a nurse and among the poor some force changed the course of her life.  She would abandon nursing and devote herself to the promotion of contraception and ultimately abortion.
            In 1916 she established the first American birth-control clinic in Brooklyn, New York.  She began publishing her worldview through her magazine Birth Control Review and founded in 1921 the American Birth Control League.  In 1927 she organized the World Population Federation of America, which was formed from the American Birth Control League.
            Margaret Sanger sought a United States philosophically guided by eugenics under the guise of social progress and the betterment of humanity.  She felt that eugenics was the “most adequate avenue to the solution of racial, political, and social problems.” And how was this to be done?  And what were her goals?  Let her own words speak for her and her disciples:

“We should hire three or four colored ministers, preferably with social-service backgrounds, and with engaging personalities.  The most successful educational approach to the Negro is through a religious appeal.  We don’t want the word to get out that we want to exterminate the Negro population, and the minister is the man who can straighten out that idea if it ever occurs to any of their more rebellious members” (Letter to Dr. Clarence Gamble, Sophia Smith Collection, Smith College).

It should not surprise the reader that Sanger accepted a speaking engagement to the women of the KKK. 

“Our failure to segregate morons who are increasing and multiplying…demonstrates our foolhardy and extravagant sentimentalism… [Philanthropists] encourage the healthier and more normal sections of the world to shoulder the burden of the unthinking and indiscriminate fecundity of others; which brings with it, as I think the reader must agree, a dead weight of human waste.  Instead of decreasing and aiming to eliminate the stocks that are most detrimental to the future of the race and the world, it tends to render them to a menacing degree dominant…   We are paying for, and even submitting to, the dictates of an ever-increasing, unceasingly spawning class of human beings who never should have been born at all” (The Pivot of Civilization, “The Cruelty of Charity,” Swarthmore College Library Edition, 116, 122, 189).

“I think you must agree…that the campaign for birth control is not merely of eugenic value, but is practically identical with the final aims of eugenics… Birth control propaganda is thus the entering wedge for the eugenic educator…  As an advocate of birth control I wish…to point out that unbalance between the birth rate of the ‘unfit’ and the ‘fit,’ admittedly the greatest present menace to civilization, can never be rectified by the inauguration of a cradle competition between these two classes.  In this matter, the example of the inferior classes, the fertility of the feeble-minded, the mentally defective, the poverty-stricken classes, should not be held up for emulation…  On the contrary, the most urgent problem today is how to limit and discourage the over-fertility of the mentally and physically defective” (Birth Control Review, “The Eugenic Value of Birth Control Propaganda,” October 1921, 5).

“Give eugenic groups [people with bad genes] in our population their choice of segregation or [compulsory] sterilization” (Birth Control Review, April 1932).

“The third group [of society] are those irresponsible and reckless ones having little regard for the consequences of their acts, or whose religious scruples prevent their exercising control over their numbers.  Many of this group are diseased, feeble-minded, and are of the pauper element dependent upon the normal and fit members of society for their support.  There is no doubt in the minds of all thinking people that the procreation of this group should be stopped” (Birth Control Review, “What It Is, How It Works, What It Will Do,” Gothic Press, 172).

“In passing, we should here recognize the difficulties presented by the idea of ‘fit’ and ‘unfit.’  Who is to decide this question? The grosser, the more obvious, the undeniably feeble-minded should, indeed, not only be discouraged but prevented from propagating their kind.  But among the writings of the representative eugenists, one cannot ignore the distinct middle-class bias that prevails” (Family Planning Perspectives, January-February, 1985, 44).

“[There should be] more children from the fit, less from the unfit” (Birth Control Review, vol. 3, no. 5, May 1919, 2).

“There is only one reply to a request for a higher birthrate among the intelligent, and that is to ask the government to first take the burden of the insane and feeble-minded from your back.  [Mandatory] sterilization for these is the answer” (Birth Control Review, October 1926).

“Birth control must lead ultimately to a cleaner race” (Women, Morality, and Birth Control, New York Publishing Co., 1922, 12).

“Our objective is unlimited sexual gratification without the burden of unwanted children…  [Women must have the right] to live…to love…to be lazy…to be an unmarried mother…to create…to destroy….  The marriage bed is the most degenerate influence in the social order…  The most merciful thing that a family does to one of its infant members is to kill it” (The Woman Rebel, vol. 1, n. 1, reprinted in Woman in the New Race New York, Brentanos Publishers, 1922).

One out of four Americans have a sexually transmitted disease (STD). 

And what was Sanger’s “Plan for Peace”? (Birth Control Review, vol. 16, no. 4, April 1932).

  1. “To keep the doors of immigration closed to the entrance of certain aliens whose conditions is known to be detrimental to the stamina of the race, such as the feebleminded….”
  2. “To apply a stern and rigid policy of sterilization and segregation to that grade of population whose progeny is already tainted, or whose inheritance is such that objectionable traits may be transmitted to offspring.”
  3. “To insure the country against future burdens of maintenance for numerous offspring as may be born of feeble-minded parents by pensioning all persons with transmissible diseases who voluntarily consent to sterilization.”
  4. “To give dysgenic groups in our population their choice of segregation or sterilization.”
  5. “To apportion farm lands and homesteads for these segregated persons where they would be taught to work under competent instructors for a period of their entire lives.”
  6. “Take an inventory of the secondary group such as illiterates, paupers, unemployables, criminals, prostitutes, dope fiends; classify them in special departments under government medical protection, and segregate them on farms and opens spaces as long as necessary for the strengthening and development of moral conduct.”


Margaret Sanger died in 1966 having given birth to a legacy of the culture of death.  It is no coincidence that 1973 would mark the beginning of abortion in the United States.  

Friday, November 18, 2016

Emotional Damage to Women as a Consequence of Abortion

 Fr. John J. Pasquini, Th.D.

Studies regarding the emotional harm done to women after an abortion make it clear that abortion has a destructive impact on women.

Since 1973’s Roe vs. Wade, over 57 million abortions have taken place in the United States.  This has had a profound impact on our culture. One out of four children conceived in the United States is aborted—one every 20-26 seconds.

Forty-nine of unintended pregnancies end in abortion.  Forty-three percent of American women will have had one abortion before the age of 45.  Forty-three percent will have had more than one abortion. 

Eighty-six percent of woman who have had an abortion would have chosen life if they would have felt supported.

Ninety-five percent of abortions are pressured and encouraged by the male involved in the conception.
           
Women who have had an abortion have a higher rate (45%) of prolonged or persistent depression than those who have not had an abortion.
            
Women who have had an abortion are subjection to post-abortion medical complications (10%) such as hemorrhages, infections, embolisms, and the perforation of the uterus. Reproductive complications include pelvic inflammatory disease, placenta previa, and endometritis.  These reproductive complications include infertility, ectopic pregnancy, chronic pelvic pain, birth defects, stillbirths, pre-term and post-term deliveries, and the abnormal development of the placenta.
            
Women who have had an abortion are twice as likely to be admitted to a psychiatric hospital.  Women with no significant other to support them in their post-abortion period where four times as likely to be admitted to a psychiatric hospital. 
            
Between 27% and 36% of woman who have had an abortion suffer from suicidal ideation—surveys showing that 11% to 29% having attempted suicide.

Twenty-seven percent admit to a sense of despair and hopelessness.
           
Between 38% and 81% of women and approximately half of men surveyed indicated that having an abortion gave them a damaged sense of self-worth or self-esteem.
            
Between 32% and 49% developed drug and/or alcohol abuse.
            
Between 22% and 89% of women indicated signs of sexual dysfunctions after their abortion.
            
Women reported nightmares (22%-32%), obsessive guilt (66%), regret and remorse (54%), failed relationships (94%), negative feelings regarding subsequent pregnancies (45%), problems bonding (45%), obsessive thoughts of having a replacement child (45%), preoccupation with aborted child (89%), flashbacks (61%), anniversary reactions (54%), and significantly higher rates of sleep disorders, interpersonal sensitivity, paranoid ideation, phobic anxiety, and various other nervous disorders associated with their abortion.

Notes


Armsworth, M. (1991). “Psychological Response to Abortion.” Journal of Counseling and Development, 69: 377-379; Speckhard, A. (1987). Psycho-Social Stress Following Abortion. Kansas City, MO: Sheed and Ward; Reardon D. (1987) Aborted Women: Silent No More. Westchester, IL: Crossway; Hittner, A. (1987). “Feelings of Well-Being Before and After an Abortion,” American Mental Health Counselors Association Journal, 9:2:98-104; Campbell, N., K. Franco, & S. Jurs, (1988). “Abortion in Adolescence,” Adolescence, 23: 92:813-823; Franz, W. & D Reardon, (1992). “Differential Impact of Abortion on Adolescents & Adults,” Adolescence, 27: 105: 162-172; Russo, N. & K. Zierk, (1992). “Abortion, Childbearing and Women’s Well-Being.” Professional Psychology: Research and Practice, 23:4: 269-280; Major, B. (1985). “Attributions, Expectations and Coping with Abortion,” Journal of Personality & Social Psychology, 48: 3: 585-599; Mannion, M. ed., (1994). Post-Abortion Aftermath. Sheed and Ward, 15-17; Gallup Poll (1992). Newsweek. (February 17); Louis Harris & ASSQC. (April 20, 1993).  “The Health of America Women.” Commissioned by the Commonwealth Fund, Table 418, 451; Miller, W. (1992). An Empirical Study of the Psychological Antecedents and Consequences of Induced Abortion. Journal of Social Issues, 48: 67-94; Peppers, L. (1987) “Grief and Elective Abortion: Breaking the Emotional Bond?” Omega 18: 1:1-12; Open Arms (1993). Abortion Information Survey Project, Columbia, MO: P.O. Box 1056; Akron Pregnancy Service (1993). Post-Abortion Research Project. Akron, OH: 105 E. Market St.; Barnard, C. (1990). The Long Term Psychological Effects of Abortion. Portsmouth, NH: Institute for Abortion Recovery and Research; Hanley, D. (1992). “Women Outpatients Reporting Continuing Post-Abortion Distress: A Preliminary Inquiry.” Paper presented at the annual meeting of the International Society for Post-Traumatic Stress Studies, Los Angeles, CA; Vaughan, H. (1991). Canonical Variates of Post Abortion Syndrome. Portsmouth, NH: Institute for Abortion Recovery and Research; Lemkau, J. (1991). “Post-abortion Adjustment of Health Care Professionals in Training.” American Journal of Orthopsychiatry, 61:1: 92-102; Bradley, C. (1984). “Abortion and Subsequent Pregnancy.” Canadian Journal of Psychiatry, 29: 494; Freeman, E.K. Rickels & G. Huggins, (1980). “Emotional Effects Patterns Among Women Having First or Repeat Abortions.” Obstetrics & Gynecology, 55: 5: 625-635; Adler, N. (1990). “Psychological Responses After Abortion.” Science, 248: 41-44; Ashton, J. (1980). “The Psychosocial Outcome of Induced Abortion.” British Journal of Obstetrics and Gynecology, 87: 1115-1622; Shusterman, L. (1979). “Predicting the Psychological Consequences of Abortion.” Social Science and Medicine, 13: 683-689.

Wednesday, November 16, 2016

Post-Traumatic Stress Disorder and Abortion

Fr. John J. Pasquini, Th.D.

Post abortion trauma or post abortion syndrome is a post-traumatic stress disorder.
Vincent M. Rue, Ph.D., using the American Psychiatric Association of Diagnostic and Statistical Manual of Mental Disorders (DSM-III-R, 209.89) has made an analogous relationship between post-abortion trauma (syndrome) and post-traumatic stress disorders.

Stressor
Abortion is a traumatic event in the life of a person that is often associated with symptoms of re-experience, avoidance, and grieving (DSM-III-R, 20 identifies abortion as a psycho-social stressor).

Re-experience
The post-traumatic stress from abortion is marked by the following re-experiences associated with post-traumatic stress:
  1. Recurrent, intrusive, distressing memories and dreams of the abortion experience.
  2. Recurrent, intrusive thoughts or dreams of the unborn aborted child.
  3. Sudden feelings of the abortion being made present through illusions, hallucinations, flashbacks, and episodes of living out the abortion.  This is especially so upon awakening or during intoxication.
  4. Distress associated with triggers or reminders of the abortion, such as when visiting a clinic, or seeing a pregnant mother, or even when experiencing a subsequent pregnancy.
  5. The experience of an intense distress, grieving, and/or depression on the anniversary of the abortion or the anniversary of the projected due date of the aborted child.

Avoidance
            Those who suffer from post-traumatic stress associated with their abortion cope in the following manner:
  1. Avoidance of thoughts, feelings, activities, situations, or information associated with the abortion.
  2. The complete repression of the abortion whereby the experience is forgotten or lost (psychogenic amnesia).
  3. Avoiding any deep or profound relationships or bonding experiences marked by estrangement, detachment, withdrawal and lack of communication with others. This is often marked by diminished affect such as an inability to have loving or tender feelings.
  4. Sense of an impaired future, an impaired career, marriage, or a long life. 

Associated Features
Those who suffer post-abortion trauma from their abortion experience display some—if not all--of the following post-traumatic stress symptoms.
  1. Difficulty sleeping or falling asleep
  2. Irritability and outbursts of anger
  3. Difficulty concentrating
  4. Hypervigilance
  5. Depression and suicidal ideation
  6. Survivor guilt
  7. Substance abuse
  8. Physiologic reactivity to things that resemble the abortion (the sound of a vacuum cleaner)
  9. Inability to forgive oneself

Course
  1. The symptoms associated with post-traumatic stress can begin immediately after an abortion, a month later, or years later.  The duration of the symptoms are more than one month.

Abortion causes trauma, whether we call it post-traumatic stress, post-abortion trauma, or post-abortion syndrome.  Women are truly the second victim in abortion.

Protesters: Quintessential Secularists

Fr. John J. Pasquini, Th.D.

Liberals, progressives, secularists and so called Hollywood freethinkers talk tolerance and inclusiveness.  They have never been tolerant nor inclusive.  In fact, history has shown that they are the most intolerant and exclusive of all peoples. If you are a working class American with traditional American values there is no place for you in the minds of these people.  And if you are a Christian, well, no need to say more.  November 8 was the rising of the working class and their values.  And so protesters, half of whom never voted, I say “Cry baby cry!”  “Burn baby burn!” “Man up, women up buttercups.”  In the past you exterminated your opposition.  The best you can do today is cry and riot.  So exhaust your narrow, intolerant minds.  A quiet giant has risen!

Friday, November 11, 2016

The Big Bang and God


Fr. John J. Pasquini, Th.D.

The more I examine the universe and study the details of its architecture, the more evidence I find that the universe in some sense knew we were coming. (1)
                                             Freeman Dyson, Physicist and Mathematician

As to the first cause of the universe…that is for the [individual] to insert, but our picture is incomplete without Him. (2)
                                                                          Edward Milne, Astrophysicist, Mathematician

The big bang marks the beginning of matter, energy, space and time.  (3)
The big bang of primordial stuff or ylem occurred approximately 13.8 billion years ago.  After the initial big bang and corresponding expansion, the universe cooled sufficiently to allow energy to be converted into protons, neutrons, and electrons. The expanding and cooling universe developed into gravitational, electromagnetic, strong and weak nuclear forces, and what would eventually become our modern conception of the universe.
The great dilemma with the big bang theory is that it cannot explain what happened before it.  Where did this compact, dense primordial stuff or ylem come from and what caused it to explode?
The theory of the oscillating universe (or variations of it) is an alternative to the traditional big bang theory. This theory argues that after the big bang—the beginning--the universe expanded and will continue to expand to a point where it can no longer expand (due to the universe’s density or concentration of mass); once this point of expansion has reached its capacity, the universe’s expansion will eventually stop and the universe will begin contracting until it collapses back into its original primordial state, preparing to explode and expand again.  Thus the universe, according to this theory, is seen as continually expanding and contracting, continually oscillating, with no end—after an initial big bang beginning.
Another possibility is that there was never a beginning to the big bang.  That is, the universe always existed as an oscillating universe. 
If the world had a beginning, an initial big bang, then what caused it?  Furthermore, what is the source of the material that made the big bang possible? 
If the world had no beginning—or an initial big bang with an eternal cycling--(i.e., eternally oscillating, cycling or bouncing—which is for some problematic in terms of the second law of thermodynamics or the Borde-Vilenkin-Guth Theorem) (4) the convergence of probabilities still favors God:  An oscillating universe is made up of things.  What keeps these things in existence or is the source of these things
Only what we would call God, in all likelihood, can be the first cause or prime mover if there is a beginning.   And if there is no beginning, then only what we call God, in all likelihood, could be the sustainer of the existence of a continually oscillating world. 
Regarding the first point, all things that exist in our sphere of comprehension exist because someone or something put it into existence.  And in terms of an always existing, oscillating universe, human experience teaches us that something that exists needs something to sustain it in existence? 
What therefore is it that can be considered as being a cause without a cause, a sustainer of existence without needing a sustainer, a being not susceptible to an infinite regress problem, a being not bound by space and time?  The only answer is—as seen in chapter one--existence itself, subsistent existence.  And existence itself is another name for God.  
Either the world always existed, or God always existed.  Either God was the source of the big bang or the beginning of being, or something else. 
Logic favors God.  The most convincing and converging argument favors the existence of God over his non-existence in regards to the big bang. (5)  This is intuitive.

An Aside I
Scientists currently hold to a beginning for the “big bang.”  They also hold to the idea that prior to the “big bang” there was no space and time.  The question:  What existed prior to the “big bang”?  Something cannot come from nothing.  So what is this “something”?  And what is this “something” not bound by space and time?  The only phenomenon that can be postulated is existence itself, subsistent existence.  And this is what we call God!

An Aside II
Reiterating an important point from Chapter One, when speaking of existence itself, subsistent existence, we are speaking about that which gives existence, sustains existence, and yet is independent to what it sustains and gives existence to. 

NOTES

1.       Freeman Dyson, Disturbing the Universe (New York: Harper and Row, 1979), 250, cited in Flew, There is a God.
2.       Quoted in Robert Jastrow, God and the Astronomers (New York: W.W. Norton, second edition, 1992), 104.
3.       Adapted from John Pasquini, The Existence of God (University Press of America, 2010).
4.       For a detailed analysis of multiverse, multi-universe theories, as well as the general physics regarding the various big bang theories I direct you to Robert Spitzer, New Proofs for the Existence of God: Contributions of Contemporary Physics and Philosophy, 13-102.  The current opinion favors a single point of origin for the big bang.  I have avoided this point because it really does not matter to my argument, even though I acknowledge its implications are spectacular. 

5.       See John Pasquini, The Existence of God (University Press of America, 2010). Atheist Persona: Causes and Consequences (New York: University Press of America, 2014). Also, Martin Bojowald, “What Happened Before the Big Bang?” Nature Physics (July 1, 2007): 523-525; Ibid., “Following the Bouncing Universe,” Scientific American, October 2008; Arvind Borde, “Eternal Inflation and the Initial Singularity,” Physical Review Letters, vol. 72, no. 21, 2205-8.

Monday, November 7, 2016

Heaven: Beyond Our Greatest Dreams

cf. Mark Link, S.J.

Heaven is beyond our greatest dreams.

Mother conceived twins—boy, girl.
As they grew, the boy and girl would sing for joy in womb: “How great it is to be alive.”

They found their mother’s umbilical cord: “How great is our mother, she keeps us alive and share her life with us.”

They sensed something was changing:  The girl said to the boy:  “Life in the womb is coming to an end.”
Boy: “I don’t want to leave the womb.  I want to stay here forever.”
Girl: “Don’t worry; there is life after birth.”
Boy: “I’m afraid: no one has ever come back after birth to tell us...”

Boy fell into despair.  “Birth is the end.  We don’t have a mother.  We made her up.  There is nothing beyond this womb.”
Girl:  “We have a mother.  How else did we get here?  How else do we stay alive?  Have faith!

Birth arrived.  Both opened their eyes and cried for joy. 
WHAT THEY SAW EXCEEDED THEIR WILDEST DREAMS.


JESUS’ OPPONENTS WERE THINKING OF HEAVEN IN EARTHLY TERMS.  HEAVEN IS BEYOND OUR GREATEST EXPECTATIONS AND DREAMS.



Adapted from Mark Link, S.J., Sunday Homilies.


Friday, November 4, 2016

Abortion: Just the Facts

A woman seeking an abortion before the fourteenth week of pregnancy will likely undergo one of the following procedures:

Suction Curettage
1.      The cervix is dilated.
2.      A suction curette (a hollow tube with a knife-like edged tip) is inserted into the womb.
3.      Suction tears apart the fetus (the human person) and sucks the body parts into a container.
4.      The container is checked to assure that all the body parts have been removed in order to prevent any infections—infections which can at times lead to the death of the mother.

Dilation and Curettage (D&C)
1.      The cervix is dilated.
2.      The insertion of a loop-shaped knife (curette) is inserted.
3.      The curette scrapes the wall of the uterus and cuts the placenta and fetus into smaller parts.
4.      The parts are pulled out of the uterus through the cervix.
5.      Body parts must be counted so as to prevent infection.

RU 486 (taken before the ninth week)
1.      A steroid drug (taken in the form of a pill or injection) is given to the woman to destroy the placenta or prevent it from being formed.
2.      Prostaglandin is injected or orally given to induce the uterus to contract and push the fetus out of the body.

During the first fourteen weeks brain waves (week six) are recorded and the heart is beating (week three).  The child can hear, can hiccup, can close and open his eyelids and can respond to touch or pain.  The child has permanent fingerprints and an identifiable sex.  By week eight the skeletal, nervous, digestive, circulatory, and respiratory system are functioning.  By week twelve the child looks like a tiny doll sucking its thumb.  The following weeks entail simple refinements of what has already begun. 

              Pagans routinely aborted their children and abandoned them to die outside city walls.  We have outdone the pagans in our cruelty.    The revival of paganism is more vicious than its original incarnation.

              A woman seeking an abortion after fourteen weeks but before sixteen weeks of pregnancy will likely undergo the following procedure:

Dilation and Evacuation (D&E)
1.      The cervix is dilated.
2.      A curette (resembling pliers) is used to dismember and crush the large and strong bones of the fetus (such as the skull or head).
3.      The dismembered and crushed parts are now small enough for removal through the cervix.
4.      Body parts are counted.

A woman seeking an abortion after sixteen weeks of pregnancy will likely undergo one of the following procedures:

Saline Solution Evacuation
1.      A concentrated salt solution is injected through the abdomen and into the amniotic fluid, which surrounds the fetus (the child) in the uterus.
2.      The child inhales and swallows the solution and dies within two hours either by salt poisoning, dehydration, hemorrhaging, or convulsions.
3.      The mother goes into labor twenty-four to forty-eight hours later and gives birth to a dead child.

Prostaglandin Abortion
1.      Prostaglandin is injected through the abdomen into the amniotic fluid, which surrounds the child in the uterus.
2.      Prostaglandin causes the muscle tissue of the mother to push the fetus, the child, out of the uterus.
3.      The child is born dead or alive (when born alive it is left to die).

A woman seeking an abortion during the latter periods of her pregnancy will likely undergo the following procedure:

Partial-Birth Abortion or Dilation and Extraction
1.      Laminara is used to dilate the cervix over a two-day period.
2.      The abortionist uses large forceps to grasp the leg of the child (the fetus) and pull it down into the vagina and out of the body.  The head, being too big, remains lodged in the cervical opening.
3.      An incision is made at the base of the fetal skull to spread open the skull in order to insert a suction catheter.
4.      The skull contents are evacuated through the suction catheter and the entire body is now capable of being removed.

These atrocious acts take place everyday in the United States

              At approximately seven weeks of pregnancy, when the heart, brain, stomach, liver, and kidney are functioning, approximately 800,000 infants are aborted each year.  At sixteen weeks when the child’s organs are complete and functioning and the child is breathing (fluid), swallowing, digesting, sleeping, dreaming, and experiencing pleasure and pain, approximately 71,000 American babies are aborted each year.

              First-trimester aborted babies are disposed of by flushing them down a garbage disposal or “insinkerator,” or disposed of in biological waste bags.  Larger bodies are often sold for research purposes.  Third-trimester babies are often disposed of in on-site crematoria.  In the most egregious cases, full-term babies have been burned alongside of dogs, cats, and birds and thrown out by local humane society offices (Clowes, Facts of Life, 15).  Some have even gone so far as to use meat grinders and garbage disposals (Ibid., 15).

              Abortion is the number one killer of Americans.  In 1997’s CDC report, heart disease claimed approximately 725,000 lives, cancer 530,000, stroke 150,000, pulmonary disease 110,000, diabetes 62,000, suicide 30,000, nephritic syndrome 25,000, kidney disease 25,000, AIDS 22,000, and accidents 92,000.  On the other hand, in terms of abortion, anywhere from 1.1 to 1.4 million babies are aborted each year.  Some 4,000 infants are aborted each day, one every twenty-two seconds.

              Forty-five abortions a day are performed on women in America who are five month or more into their pregnancy.  Forty-three percent of women who have abortions will have two or more.  While the average abortion takes five to ten minutes, the average wait to adopt a child is two to ten years.

              In the World Trade Center terrorist attack, over 3,000 individuals died.  This led to a war against terrorism and a war in Iraq.  Some 3,800 to 4,500 abortions take place every day in this country.  Why are we not as outraged at these abortions as we were at the World Trade Center catastrophe?  Why are we not as determined to put an end to abortion as we are to terrorism?  In the war in Iraq some 4,300 lives have been lost in six years (as of this writing).  This is approximately equivalent to one’s day’s tally of abortions!

The total number of Americans who have been killed in American wars in the name of freedom and dignity is 1,178,863 (Revolutionary War, 25,324; War of 1812, 2,260; Mexican War, 13,283; Civil War, 498,332; Spanish-American War, 2,446; WWI, 116,708; WWII, 407,316; Korean War, 54,246; Vietnam War, 58,655; Persian Gulf War I, 293; Afghanistan-Iraq, undetermined).  This total is equivalent to or less than an average year of abortions in the United States!


 “Woe to you, Chorazin.  Woe to you, Bethsaida” (Luke 10:13).  “Woe to you, America.”

Wednesday, November 2, 2016

POPE FRANCIS
Prayer to Mary, Mother of the Church and Mother of our faith*
 Mother, help our faith! 
Open our ears to hear God’s word and to recognize his voice and call. 
Awaken in us a desire to follow in his footsteps, to go forth from our own land and to receive his promise. 
Help us to be touched by his love, that we may touch him in faith. 
Help us to entrust ourselves fully to him and to believe in his love, especially at times of trial, beneath the shadow of the cross, when our faith is called to mature. 
Sow in our faith the joy of the Risen One. 
Remind us that those who believe are never alone. 
Teach us to see all things with the eyes of Jesus, that he may be light for our path. And may this light of faith always increase in us, until the dawn of that undying day which is Christ himself, your Son, our Lord!