This document provides an overview of a presentation on religious dimensions common to human rights abuses, using abortion as a case study. The presentation introduces a model for understanding conflicts as involving three "abortions" - theological, mental, and physical. It examines abortion as an example of rejecting the philosophy of intrinsicism in favor of "abortionism." The document outlines principles of conflict resolution and discusses opposing perspectives on defining the abortion conflict, with the goal of building understanding and stopping human rights abuses.
The document proposes that abortion is based in a cult called "Abortionism" that violates the philosophy of "Intrinsicism" which is the foundation of the United States. Abortionism has three "abortions": 1) denying God's authority to grant human rights, 2) mentally relegating groups as less than human, 3) physically aborting or destroying lives. The sects of Abortionism are defined by their criteria for discrimination, such as racism. The document argues this framing effectively counters the notion that opposition to abortion is solely religious by linking it to principles of human rights.
This document discusses the anti-life mentality and its goals. It defines anti-life as seeing human life as less than sacred and ranking people based on physical characteristics. Anti-lifers include pro-abortion, euthanasia, and population control groups. Their strategies kill and corrupt human life through contraception, abortion, pornography, and more. They attack the person physically, mentally, emotionally, and spiritually. Modern liberalism's goals of radical egalitarianism and individualism inevitably lead to attacks on institutions, loss of liberties, and loss of national will. The anti-life mentality operates based on situational ethics rather than absolute truths and seeks to eliminate guilt through identicality and revolution.
The document outlines ten tactics used by the "Culture of Death" to advance their agenda: (1) Infiltration and subversion, (2) Gradualism, (3) The victim status, (4) The privacy cloak, (5) Unilateral pluralism, (6) Newspeak, (7) Propaganda, (8) History revisionism, (9) Illegal activities, and (10) Violence. It then provides details and examples for how each tactic is employed to normalize practices like abortion, euthanasia, and homosexuality. The document advises learning these tactics in order to effectively counter the Culture of Death's strategies.
Some folks say, “Of course, religion’s good for society – it fosters a strong sense of community, feeds the hungry, houses the homeless and promotes the moral education of our children.” Others say, “Are you kidding? Religion deceives people about the true nature of reality, inspires sectarian violence, teaches dangerous and misleading sex education, and causes endless cultural disputes over abortion, gay marriage and stem cell research - of course, it's bad for society.” Drawing on recent social science research by Gregory Paul, and the “Plan B” Initiative by Lester Brown, this talk suggests a fresh approach to answering this question.
The document discusses the concepts of free will and moral responsibility from different philosophical perspectives:
- It introduces the debate around whether humans truly have free will to make decisions or if all actions are determined by prior causes and circumstances outside of one's control.
- It outlines three major positions on this issue: hard determinism which denies free will, libertarianism which believes in free will, and soft determinism which believes actions are determined but individuals can still be morally responsible.
- It provides examples of how these perspectives would view scenarios like a soldier shooting a civilian, and addresses philosophers like Kant and Sartre who argued that free will and moral responsibility are inherently linked.
This document discusses the need to rediscover Christianity through community, spirituality, and mission. It explores how Christianity has lost its way at times through issues like institutionalism and embracing violence. However, it also discusses examples throughout history of rediscovery through movements like the desert fathers/mothers, St. Francis, and liberation theology. It argues that finding our way again involves developing ways of community, spirituality, and mission focused on social justice issues like poverty, peace, and the environment.
This document discusses the philosophical debate around free will and determinism from various perspectives. It covers libertarianism and how personalities develop through free will. It examines how free will can be curtailed by both internal factors like past experiences and external constraints. Determinism is explored through theories of hard determinism, soft determinism, and the principle of causality. Religious views on free will and predestination from Christian traditions are also summarized.
At the end of the lesson, you should be able to:
1. identify the moral challenges of globalization
2. compare responses to shared moral dilemmas of baby boomers and millennials
3. state qualities of the filinnials
4. construct a plan for the coping with the challenges of globalization .
The document proposes that abortion is based in a cult called "Abortionism" that violates the philosophy of "Intrinsicism" which is the foundation of the United States. Abortionism has three "abortions": 1) denying God's authority to grant human rights, 2) mentally relegating groups as less than human, 3) physically aborting or destroying lives. The sects of Abortionism are defined by their criteria for discrimination, such as racism. The document argues this framing effectively counters the notion that opposition to abortion is solely religious by linking it to principles of human rights.
This document discusses the anti-life mentality and its goals. It defines anti-life as seeing human life as less than sacred and ranking people based on physical characteristics. Anti-lifers include pro-abortion, euthanasia, and population control groups. Their strategies kill and corrupt human life through contraception, abortion, pornography, and more. They attack the person physically, mentally, emotionally, and spiritually. Modern liberalism's goals of radical egalitarianism and individualism inevitably lead to attacks on institutions, loss of liberties, and loss of national will. The anti-life mentality operates based on situational ethics rather than absolute truths and seeks to eliminate guilt through identicality and revolution.
The document outlines ten tactics used by the "Culture of Death" to advance their agenda: (1) Infiltration and subversion, (2) Gradualism, (3) The victim status, (4) The privacy cloak, (5) Unilateral pluralism, (6) Newspeak, (7) Propaganda, (8) History revisionism, (9) Illegal activities, and (10) Violence. It then provides details and examples for how each tactic is employed to normalize practices like abortion, euthanasia, and homosexuality. The document advises learning these tactics in order to effectively counter the Culture of Death's strategies.
Some folks say, “Of course, religion’s good for society – it fosters a strong sense of community, feeds the hungry, houses the homeless and promotes the moral education of our children.” Others say, “Are you kidding? Religion deceives people about the true nature of reality, inspires sectarian violence, teaches dangerous and misleading sex education, and causes endless cultural disputes over abortion, gay marriage and stem cell research - of course, it's bad for society.” Drawing on recent social science research by Gregory Paul, and the “Plan B” Initiative by Lester Brown, this talk suggests a fresh approach to answering this question.
The document discusses the concepts of free will and moral responsibility from different philosophical perspectives:
- It introduces the debate around whether humans truly have free will to make decisions or if all actions are determined by prior causes and circumstances outside of one's control.
- It outlines three major positions on this issue: hard determinism which denies free will, libertarianism which believes in free will, and soft determinism which believes actions are determined but individuals can still be morally responsible.
- It provides examples of how these perspectives would view scenarios like a soldier shooting a civilian, and addresses philosophers like Kant and Sartre who argued that free will and moral responsibility are inherently linked.
This document discusses the need to rediscover Christianity through community, spirituality, and mission. It explores how Christianity has lost its way at times through issues like institutionalism and embracing violence. However, it also discusses examples throughout history of rediscovery through movements like the desert fathers/mothers, St. Francis, and liberation theology. It argues that finding our way again involves developing ways of community, spirituality, and mission focused on social justice issues like poverty, peace, and the environment.
This document discusses the philosophical debate around free will and determinism from various perspectives. It covers libertarianism and how personalities develop through free will. It examines how free will can be curtailed by both internal factors like past experiences and external constraints. Determinism is explored through theories of hard determinism, soft determinism, and the principle of causality. Religious views on free will and predestination from Christian traditions are also summarized.
At the end of the lesson, you should be able to:
1. identify the moral challenges of globalization
2. compare responses to shared moral dilemmas of baby boomers and millennials
3. state qualities of the filinnials
4. construct a plan for the coping with the challenges of globalization .
Role of religion in society and humanitarian actionShakeb Nabi
Religion plays an important role in society and humanitarian action in three key ways:
1) Religion influences many societies' underlying values and no country has a complete separation of religion and state.
2) The number of faith-based organizations (FBOs) involved in humanitarian work is growing, though their roles and impacts depend on the specific context and crises.
3) FBOs are motivated to both spread their religious influence and assist suffering communities based on their core values, and their presence can help facilitate access to populations in need during humanitarian crises.
The homosexual movement in the United States has achieved unprecedented power during the
past two decades as a result of its dedication to one single cause: The overhauling of Straight America to accept and embrace homosexuality as a normal variation of sexual expression.
Rachels proposes a minimum conception of morality that focuses on impartial consideration of individuals' interests and making decisions guided by reason rather than feelings. He analyzes three medical ethics cases - Baby Theresa, conjoined twins Jodie and Mary, and Tracy Latimer who had cerebral palsy. For each case, he outlines various moral arguments and principles that could apply, such as whether it is wrong to use people as means, kill one to save others, or discriminate against the handicapped. Throughout, he emphasizes the importance of impartiality, examining implications carefully, and accepting only principles that can be justified by reasons.
The document discusses different perspectives on human freedom and determinism. It describes hard determinism as the view that human actions are fully determined by external forces outside of a person's control, such as genetics, environment or circumstances. Soft determinism/indeterminism holds that while events are largely controlled, humans still possess a limited degree of freedom and choice. The document also outlines arguments for the existence of human freedom, such as the idea that moral systems would not exist if humans had no control over their actions.
IOSR Journal of Humanities and Social Science is a double blind peer reviewed International Journal edited by International Organization of Scientific Research (IOSR).The Journal provides a common forum where all aspects of humanities and social sciences are presented. IOSR-JHSS publishes original papers, review papers, conceptual framework, analytical and simulation models, case studies, empirical research, technical notes etc.
Role of Religion in Government, Family and Businesses (Sarah Olivarez-Cruz)Sarah Cruz
Religion plays an important role in government, families, and business according to the document. Marx saw religion as rationalizing inequality while Durkheim saw it as promoting social unity. Weber noted religion's role in social change and the development of capitalism. The document discusses how religion provides social harmony and moral guidance. It influences celebrations, crises, and family values in Philippine society. Religion also promotes trust and ethics in business according to some views. However, issues have emerged regarding use of funds and influence in education.
This document summarizes research on gender differences in religiosity. It finds that across many societies, women are more religiously affiliated, believe more strongly in religious concepts like God and the afterlife, and participate more in religious activities like church attendance. Sociological explanations for this focus on gender socialization, with female socialization emphasizing passivity and conflict resolution in ways that align with traditional religious roles and beliefs. However, some research also finds physiological factors like risk-taking tendencies may play a role in gender differences in religiosity. The document also notes trends toward more egalitarian gender roles and beliefs within some religious groups and movements.
This document discusses the role of religion in the U.S. military and its relationship to the Constitution. It provides historical context on religion in America during the time of the framers and examines how the free exercise clause was intended to allow citizens freedom of religious belief without compulsion. The document also analyzes the increasing influence of evangelical Christianity in the military post-World War II and potential constitutional issues this may pose.
The document discusses the philosophies of hard determinism and libertarianism, with hard determinism denying free will and believing all actions are determined by prior causes, while libertarianism claims people are morally responsible for their choices and free to make undetermined decisions. It also examines the ideas of personality and moral self in libertarian thought.
The document discusses the morality of human sexuality. It argues that human sexuality requires commitment, care, concern and responsibility for the other person. It should not be self-centered or dehumanizing by destroying the other's dignity. Additionally, human sexuality is discussed in the context of natural law theory, Kantian ethics, Rawlsian justice as fairness, and Fletcher's views on necessity and survival.
This document discusses different types of freedom and responsibility. It defines internal, self, external, political, collective, and spiritual freedom. Internal freedom refers to freedom within oneself, while external freedom means freedom from interference in daily life. Political freedom provides rights and limits on government. Collective freedom prioritizes the values of a collective over individuals. Spiritual freedom is freedom from desires to identify with God. The document also discusses moral and legal responsibility, and how responsibility relates to justice. It identifies four kinds of responsibility: role, causal, liability, and capacity. Responsibility is seen as the price of freedom.
This document discusses two case studies on the relationship between religion and social change: the American Civil Rights Movement of the 1950s and 1960s, and the New Christian Right movement that began in the 1970s. It summarizes that the Civil Rights Movement used religiously-motivated tactics like church meetings and hymns to successfully campaign for desegregation. In contrast, the New Christian Right failed to achieve its aims of imposing conservative Christian values on society because most Americans support separation of church and state and hold more liberal views.
1. Scholars debate whether religion hinders or promotes social change.
2. Functionalists like Durkheim and Parsons believe religion maintains social stability, while Marxists like Marx argue it hinders change by legitimizing inequality.
3. Weber believed religion could act as a catalyst for change by shaping cultural and economic systems, as seen with Calvinism and capitalism.
Cultural, Social and Political InstitutionsMiss Chey
Education is a key social institution that teaches cultural norms and academic knowledge to help develop productive citizens and allow for self-actualization. Religions are belief systems that vary from animism to polytheism and monotheism. Health encompasses physical, psychological, emotional, social, and spiritual well-being, while illness refers to specific diseases or impairments. Mass media such as print, television, radio, and social networks help disseminate information worldwide.
Feminist theorists argue that religion is often patriarchal and used to legitimate the subordination of women. They provide several examples from religious organizations, places of worship, sacred texts, and laws/customs that marginalize women's participation and roles. However, other feminists like Woodhead believe religion can also be used to empower women by gaining status, respect, and influence within their communities and cultures. Religious feminism shows how women have found ways to use religion to gain freedom and liberation.
Chapter 3 Conscience The Self In Search of the Goodmrocarroll
This document discusses the development of moral agency and conscience. It explores how individuals develop direction and moral stances through commitments to others, language, character development, and conscience. Conscience allows people to determine what is good or bad based on their experiences and relationships. Developing as a moral agent requires understanding how these human aspects shape one's ethics and moral behavior.
The document discusses several concepts related to peace, including definitions of peace and different types of violence. It also outlines various approaches that can promote peace, such as nonviolence, conflict resolution, human rights, and sustainable development. Key characteristics of a culture of peace are also presented, including respect, tolerance, justice, and social responsibility.
This document summarizes and analyzes different theories of moral frameworks. It discusses Harman's subjective moral theory and Parfit's objective theory. The document analyzes how moral frameworks can differ between cultures based on the reasons and desires of individuals within those cultures. It also outlines two objections to Harman's subjective account: the Agony Argument and the Possibility of Error Argument. Overall, the document aims to compare subjective and objective moral theories.
The document discusses several psychological and anthropological theories related to the development of government, including Maslow's hierarchy of needs, self-determination theory, social development theory, and social behavior theory. It also outlines theories about the historical development of government from the use of force to divine right to social contract theory, where people give up some freedoms to the state.
Looking at Human Rights Through the Eyes of ReligionAshfaq Sadiq
This document discusses human rights from a religious perspective. It outlines some common claims of human rights such as universality and equality, but also notes objections that religious groups may have. Religions may perceive human rights as a challenge because they are a modern secular concept that does not encompass all of life or account for cultural/religious values. The document suggests that both political/legal cooperation between religions through respectful dialogue, as well as open-mindedness among individuals, can help address tensions between human rights and religious worldviews.
Education designed to_deceive-mary_williams-1978-14pgs-eduRareBooksnRecords
This document summarizes an article that is critical of modern education programs. It argues that programs like sex education, drug education, and values education were designed by humanists to change society by manipulating human behavior. These programs use techniques from psychology like values clarification, role playing, and sensitivity training to alter students' thinking and behaviors rather than just impart knowledge. The goal is to have students reject traditional values and morals in favor of situation ethics with no absolute truths. The document warns that these programs are deceiving parents by appearing to provide knowledge but are really aimed at re-engineering culture according to humanist ideals.
Role of religion in society and humanitarian actionShakeb Nabi
Religion plays an important role in society and humanitarian action in three key ways:
1) Religion influences many societies' underlying values and no country has a complete separation of religion and state.
2) The number of faith-based organizations (FBOs) involved in humanitarian work is growing, though their roles and impacts depend on the specific context and crises.
3) FBOs are motivated to both spread their religious influence and assist suffering communities based on their core values, and their presence can help facilitate access to populations in need during humanitarian crises.
The homosexual movement in the United States has achieved unprecedented power during the
past two decades as a result of its dedication to one single cause: The overhauling of Straight America to accept and embrace homosexuality as a normal variation of sexual expression.
Rachels proposes a minimum conception of morality that focuses on impartial consideration of individuals' interests and making decisions guided by reason rather than feelings. He analyzes three medical ethics cases - Baby Theresa, conjoined twins Jodie and Mary, and Tracy Latimer who had cerebral palsy. For each case, he outlines various moral arguments and principles that could apply, such as whether it is wrong to use people as means, kill one to save others, or discriminate against the handicapped. Throughout, he emphasizes the importance of impartiality, examining implications carefully, and accepting only principles that can be justified by reasons.
The document discusses different perspectives on human freedom and determinism. It describes hard determinism as the view that human actions are fully determined by external forces outside of a person's control, such as genetics, environment or circumstances. Soft determinism/indeterminism holds that while events are largely controlled, humans still possess a limited degree of freedom and choice. The document also outlines arguments for the existence of human freedom, such as the idea that moral systems would not exist if humans had no control over their actions.
IOSR Journal of Humanities and Social Science is a double blind peer reviewed International Journal edited by International Organization of Scientific Research (IOSR).The Journal provides a common forum where all aspects of humanities and social sciences are presented. IOSR-JHSS publishes original papers, review papers, conceptual framework, analytical and simulation models, case studies, empirical research, technical notes etc.
Role of Religion in Government, Family and Businesses (Sarah Olivarez-Cruz)Sarah Cruz
Religion plays an important role in government, families, and business according to the document. Marx saw religion as rationalizing inequality while Durkheim saw it as promoting social unity. Weber noted religion's role in social change and the development of capitalism. The document discusses how religion provides social harmony and moral guidance. It influences celebrations, crises, and family values in Philippine society. Religion also promotes trust and ethics in business according to some views. However, issues have emerged regarding use of funds and influence in education.
This document summarizes research on gender differences in religiosity. It finds that across many societies, women are more religiously affiliated, believe more strongly in religious concepts like God and the afterlife, and participate more in religious activities like church attendance. Sociological explanations for this focus on gender socialization, with female socialization emphasizing passivity and conflict resolution in ways that align with traditional religious roles and beliefs. However, some research also finds physiological factors like risk-taking tendencies may play a role in gender differences in religiosity. The document also notes trends toward more egalitarian gender roles and beliefs within some religious groups and movements.
This document discusses the role of religion in the U.S. military and its relationship to the Constitution. It provides historical context on religion in America during the time of the framers and examines how the free exercise clause was intended to allow citizens freedom of religious belief without compulsion. The document also analyzes the increasing influence of evangelical Christianity in the military post-World War II and potential constitutional issues this may pose.
The document discusses the philosophies of hard determinism and libertarianism, with hard determinism denying free will and believing all actions are determined by prior causes, while libertarianism claims people are morally responsible for their choices and free to make undetermined decisions. It also examines the ideas of personality and moral self in libertarian thought.
The document discusses the morality of human sexuality. It argues that human sexuality requires commitment, care, concern and responsibility for the other person. It should not be self-centered or dehumanizing by destroying the other's dignity. Additionally, human sexuality is discussed in the context of natural law theory, Kantian ethics, Rawlsian justice as fairness, and Fletcher's views on necessity and survival.
This document discusses different types of freedom and responsibility. It defines internal, self, external, political, collective, and spiritual freedom. Internal freedom refers to freedom within oneself, while external freedom means freedom from interference in daily life. Political freedom provides rights and limits on government. Collective freedom prioritizes the values of a collective over individuals. Spiritual freedom is freedom from desires to identify with God. The document also discusses moral and legal responsibility, and how responsibility relates to justice. It identifies four kinds of responsibility: role, causal, liability, and capacity. Responsibility is seen as the price of freedom.
This document discusses two case studies on the relationship between religion and social change: the American Civil Rights Movement of the 1950s and 1960s, and the New Christian Right movement that began in the 1970s. It summarizes that the Civil Rights Movement used religiously-motivated tactics like church meetings and hymns to successfully campaign for desegregation. In contrast, the New Christian Right failed to achieve its aims of imposing conservative Christian values on society because most Americans support separation of church and state and hold more liberal views.
1. Scholars debate whether religion hinders or promotes social change.
2. Functionalists like Durkheim and Parsons believe religion maintains social stability, while Marxists like Marx argue it hinders change by legitimizing inequality.
3. Weber believed religion could act as a catalyst for change by shaping cultural and economic systems, as seen with Calvinism and capitalism.
Cultural, Social and Political InstitutionsMiss Chey
Education is a key social institution that teaches cultural norms and academic knowledge to help develop productive citizens and allow for self-actualization. Religions are belief systems that vary from animism to polytheism and monotheism. Health encompasses physical, psychological, emotional, social, and spiritual well-being, while illness refers to specific diseases or impairments. Mass media such as print, television, radio, and social networks help disseminate information worldwide.
Feminist theorists argue that religion is often patriarchal and used to legitimate the subordination of women. They provide several examples from religious organizations, places of worship, sacred texts, and laws/customs that marginalize women's participation and roles. However, other feminists like Woodhead believe religion can also be used to empower women by gaining status, respect, and influence within their communities and cultures. Religious feminism shows how women have found ways to use religion to gain freedom and liberation.
Chapter 3 Conscience The Self In Search of the Goodmrocarroll
This document discusses the development of moral agency and conscience. It explores how individuals develop direction and moral stances through commitments to others, language, character development, and conscience. Conscience allows people to determine what is good or bad based on their experiences and relationships. Developing as a moral agent requires understanding how these human aspects shape one's ethics and moral behavior.
The document discusses several concepts related to peace, including definitions of peace and different types of violence. It also outlines various approaches that can promote peace, such as nonviolence, conflict resolution, human rights, and sustainable development. Key characteristics of a culture of peace are also presented, including respect, tolerance, justice, and social responsibility.
This document summarizes and analyzes different theories of moral frameworks. It discusses Harman's subjective moral theory and Parfit's objective theory. The document analyzes how moral frameworks can differ between cultures based on the reasons and desires of individuals within those cultures. It also outlines two objections to Harman's subjective account: the Agony Argument and the Possibility of Error Argument. Overall, the document aims to compare subjective and objective moral theories.
The document discusses several psychological and anthropological theories related to the development of government, including Maslow's hierarchy of needs, self-determination theory, social development theory, and social behavior theory. It also outlines theories about the historical development of government from the use of force to divine right to social contract theory, where people give up some freedoms to the state.
Looking at Human Rights Through the Eyes of ReligionAshfaq Sadiq
This document discusses human rights from a religious perspective. It outlines some common claims of human rights such as universality and equality, but also notes objections that religious groups may have. Religions may perceive human rights as a challenge because they are a modern secular concept that does not encompass all of life or account for cultural/religious values. The document suggests that both political/legal cooperation between religions through respectful dialogue, as well as open-mindedness among individuals, can help address tensions between human rights and religious worldviews.
Education designed to_deceive-mary_williams-1978-14pgs-eduRareBooksnRecords
This document summarizes an article that is critical of modern education programs. It argues that programs like sex education, drug education, and values education were designed by humanists to change society by manipulating human behavior. These programs use techniques from psychology like values clarification, role playing, and sensitivity training to alter students' thinking and behaviors rather than just impart knowledge. The goal is to have students reject traditional values and morals in favor of situation ethics with no absolute truths. The document warns that these programs are deceiving parents by appearing to provide knowledge but are really aimed at re-engineering culture according to humanist ideals.
This document discusses bodies, belonging, and identity from theological and social perspectives. It references passages from the Bible about the body of Christ and how bodies carry cultural capital and norms. The document explores how attitudes about physical bodies correlate with structures of social bodies and how some bodies are marginalized. It discusses longing for clear boundaries between chaos and culture. The document also addresses Christian self-identity in comparison to others and resources for imagining new ways of arranging society to experience inclusion and belonging.
NDU Term Paper | Human Though - Morality Of AbortionNaja Faysal
The document discusses the complex issue of abortion morality from multiple perspectives. It examines arguments that a fetus has rights as a human being, but also arguments that personhood requiring mental capacities makes the morality of abortion dependent on fetal development. While some view abortion as equivalent to murder, others justify it under principles of self-defense or acceptable circumstances. The document also notes that both "pro-life" and "pro-choice" positions oversimplify debates around related issues like sexual education and parental involvement.
This document discusses the debate around active and passive euthanasia. It defines active euthanasia as taking specific steps to end a patient's life, such as a lethal injection, while passive euthanasia is withdrawing medical treatment to cause death. The document argues that both voluntary and involuntary active euthanasia should be legalized to end suffering, though others believe it violates ethical and religious principles. It examines viewpoints from philosophers on both sides of the debate.
Unpacking Christian Privilege in a Nation Asserting "Religious Pluralism"Warren Blumenfeld
Christian hegemony I define as the overarching system of advantages bestowed on Christians. It is the institutionalization of a Christian norm or standard, which establishes and perpetuates the notion that all people are or should be Christian, thereby privileging Christians and Christianity, and excluding the needs, concerns, religious cultural practices, and life experiences of people who are not Christian. At times subtle and often overt, Christian hegemony is oppression by neglect, omission, erasure, and distortion, and also by design and intent. This unique slide presentation investigates the concept and realities of Christian privilege.
Emerging Moral Issues and their Influence on African Studies: An Interpretati...AJHSSR Journal
The discourse on the incipient ethical themes is not novel in the context of African studies. The
moral issues that this paper interests itself with are abortion, capital punishment, and euthanasia. The
employment of the locution emerging moral issues is in the loose sense tinctured with acaveat as some of these
societal quandaries are as antique as humanity itself. The underlying tenet of these three subjects‟candidature
threshold qualification for deeming is due to their vitiation of the core of human life. The comprehension at this
juncture ought not to be that they are the exclusive ones. Whenever we are faced with this realism, the nagging
enquiry endures being what the conceivable approaches through which the African studies could ameliorate the
status quo are? The problematic facet is that there appears to be a privation of a viable approach by which these
two sorts of cultures might fertilely interact with a telos of nourishing each other instead of being in a melee of
antagonism. In pursuing the conceivable mode out to this, the exposition utilizes the phenomenological method
coupled with hermeneutic in the deciphering of the available literature. The upshot of this endeavour realized
that the apt resolve to this competition of these two cultures which are alien to each other is through the doctrine
of interculturality. The intercommunication of values, consequently, remains to be the most apposite remedy in
the preservation of African culture(s) since the point of departure of any culture ought to be the pursuit of truth.
It is this veracity that unifies humanity as the human intellect is predisposed to the verisimilitude whose sequel
is human emancipation. Additionally, human beings derive the gist of their lives from values.
This document discusses the concepts of moral relativism and tolerance. It provides examples of cultural practices that differ across societies, such as female circumcision and anti-gay laws. The document explores arguments for descriptive moral relativism, which claims some societies disagree on morality, as well as forms of meta-ethical and normative moral relativism. It also discusses challenges to the view that practices solely reflect cultural differences, arguing some instead stem from oppression or inequality.
Victimhood and theodicy in Christianity, Islam and Hinduism v9Joep Oomen
This document provides an overview of victimhood in Christianity, Islam, and Hinduism. It discusses how Christianity in particular views victimhood through concepts of forgiveness, endurance, and acceptance, as seen through the stories of Jesus Christ. The document aims to analyze scripture and interview religious experts and followers to understand historical and contemporary perspectives on religious victimhood and responses to the problem of evil/theodicy. It acknowledges this topic is under-researched and hopes to contribute new insights through a qualitative study combining religious texts and interviews.
1) The document discusses different perspectives on issues like just war theory, nonviolence, and the role of governments. It acknowledges there is merit in multiple approaches but expresses preference for views that see nonviolence as an extraordinary virtue rather than a binding norm.
2) It argues that while governments should pursue justice and the common good, they do not need to enforce all moral codes and should respect individual freedom. Moral teachings are best communicated through reasoned arguments rather than religious authority.
3) The core mission of religion is interpreted as establishing a loving relationship with God rather than moralizing. While having moral implications, this relationship is not primarily about right and wrong but intimacy, trust and belonging.
The document discusses several topics related to Christian responses to special social and moral issues including sexuality, abortion, euthanasia, and birth regulation. It provides context on each topic from theological and philosophical perspectives. For sexuality, it discusses the public and private aspects and purposes. For abortion, it defines and distinguishes between spontaneous and induced abortion and discusses arguments for and against abortion. For euthanasia, it defines types and discusses arguments for and against as well as the Church's perspective of it being morally unacceptable. For birth regulation, it discusses natural versus artificial methods.
1) The document discusses different perspectives on issues like just war theory, nonviolence, and the role of governments. It acknowledges merit in multiple approaches but expresses more agreement with views that see nonviolence as an extraordinary virtue rather than a political imperative.
2) It notes the complexity of these issues and that reasonable people can disagree, emphasizing the need to avoid caricatures. Moral stances are often combined in various ways and influenced by empirical disagreements.
3) The author believes the teachings of Jesus are primarily about an intimate, trusting relationship with God rather than ethics or morality. This has moral implications but is not itself a moral proposition.
1) The document discusses different perspectives on the relationship between just war theory, the gospel ethic of nonviolence, and their application to individuals and states.
2) It notes there are views that a just war is a necessary evil for states but the gospel ethic is ultimately normative, as well as views that differentiate between individual vocations and political responsibilities.
3) The author expresses sympathy for a view that a just war could be a probable good achieved through political means while still upholding nonviolence as an extraordinary virtue, and calls for serious consideration of multiple approaches.
The Biological Basis of MoralityDo we invent our moral absolutes.docxmattinsonjanel
The Biological Basis of Morality
Do we invent our moral absolutes in order to make society workable? Or are these enduring principles expressed to us by some transcendent or Godlike authority? Efforts to resolve this conundrum have perplexed, sometimes inflamed, our best minds for centuries, but the natural sciences are telling us more and more about the choices we make and our reasons for making them
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· EDWARD O. WILSON
· APRIL 1998 ISSUE
CENTURIES of debate on the origin of ethics come down to this: Either ethical principles, such as justice and human rights, are independent of human experience, or they are human inventions. The distinction is more than an exercise for academic philosophers. The choice between these two understandings makes all the difference in the way we view ourselves as a species. It measures the authority of religion, and it determines the conduct of moral reasoning.
The two assumptions in competition are like islands in a sea of chaos, as different as life and death, matter and the void. One cannot learn which is correct by pure logic; the answer will eventually be reached through an accumulation of objective evidence. Moral reasoning, I believe, is at every level intrinsically consilient with -- compatible with, intertwined with -- the natural sciences. (I use a form of the word "consilience" -- literally a "jumping together" of knowledge as a result of the linking of facts and fact-based theory across disciplines to create a common groundwork of explanation -- because its rarity has preserved its precision.)
Every thoughtful person has an opinion on which premise is correct. But the split is not, as popularly supposed, between religious believers and secularists. It is between transcendentalists, who think that moral guidelines exist outside the human mind, and empiricists, who think them contrivances of the mind. In simplest terms, the options are as follows: I believe in the independence of moral values, whether from God or not, and I believe that moral values come from human beings alone, whether or not God exists.
Theologians and philosophers have almost always focused on transcendentalism as the means to validate ethics. They seek the grail of natural law, which comprises freestanding principles of moral conduct immune to doubt and compromise. Christian theologians, following Saint Thomas Aquinas's reasoning in Summa Theologiae, by and large consider natural law to be an expression of God's will. In this view, human beings have an obligation to discover the law by diligent reasoning and to weave it into the routine of their daily lives. Secular philosophers of a transcendental bent may seem to be radically different from theologians, but they are actually quite similar, at least in moral reasoning. They tend to view natural law as a set of principles so powerful, whatever their origin, as to be self-evident to any rational person. In short, transcendental views are fundamentally t ...
Similar to Religious Dimensions Common to Human Rights Abuses with Abortion as a Case Study (14)
The document outlines a manifesto put forth by an organization called the BRIGHTS that calls for the consolidation of power and control over society. It asserts that only the BRIGHTS, by virtue of their superior intellect and wisdom, are fit to rule. It lays out 48 principles that would establish the BRIGHTS philosophy as the sole basis for law and governance. This includes denying the existence of God or absolute moral truths, granting the BRIGHTS unlimited powers and controlling all aspects of society, from education to history to speech. The intended goal is for the BRIGHTS to become the unquestioned rulers and for their ideology to be universally accepted without opposition.
Abortion and Religious Freedom - speech to Lifespan meetingAl Lemmo
This document summarizes a speech given by Al Lemmo on the philosophy and tactics of the abortion rights movement. The key points made in the speech include:
1) Abortion rights advocates claim that determining when life begins is a religious question rather than a scientific one, in an effort to introduce confusion and doubt. However, scientifically life begins at conception.
2) The Supreme Court decision in Roe v. Wade introduced further confusion by claiming medicine, philosophy and theology must agree on when life begins, avoiding the key question of whether abortion ends a human life.
3) The abortion rights movement employs tactics similar to those used in George Orwell's 1984, such as claiming "war is peace" in their
1) The document discusses the authority of the President to end abortion in the US without needing approval from the Supreme Court. It argues that the President has an obligation based on his oath of office to enforce the Constitution and stop the killing of unborn children, which it considers persons under the law.
2) It critiques the Roe v. Wade decision for sidestepping the question of when life begins and asserts that prenatal lives clearly exist based on biology.
3) The author believes the President should shut down abortion clinics and revoke the licenses of providers, ignoring any court rulings against such actions. Precedent is cited of past presidents like Jackson and Lincoln sometimes ignoring Supreme Court decisions.
This document discusses abortion in relation to just war theory and the laws of war. It argues that abortion violates several criteria for a just war, including that it is not declared by a legitimate authority, lacks a just cause, is not pursued as a last resort, and inflicts disproportionate harm by targeting non-combatants (the unborn). The document provides examples of how abortion contravenes principles like proportionality, discrimination between combatants and non-combatants, and right intention. It questions why ethical considerations seem to be suspended for the unborn and critiques the rationale and language used to support abortion.
This document provides suggested key dates throughout the year for pro-life and constitutional educational events as alternatives to solely focusing on January 22nd. It lists various dates and provides brief descriptions of how each date could be used to emphasize pro-life messages and teach about the history of movements protecting human rights. Examples include King's birthday to reject racist arguments for abortion, and anniversary dates of important court cases and battles to draw connections to the protection of human life.
This document outlines a political strategy to undermine support for the Democratic Party by highlighting areas where the party's platform contradicts principles like the Constitution, Martin Luther King Jr.'s vision of equality and justice, and protection of innocent life. It argues the Democratic agenda promotes division, destruction, and moral degradation. The strategy aims to educate voters on real policy differences between parties and show how the Democratic agenda expands government beyond its lawful powers. It seeks to appeal to voters' intelligence and values to reject the Democratic platform in favor of principles like liberty, rule of law, and virtue.
Religious Dimensions Common to Human Rights Abuses with Abortion as a Case Study
1. Religious Dimensions Common to Human Rights
Abuses with Abortion as a Case Study
Presented by Al Lemmo
Building Bridges of Understanding
Exploring Conflict and Peace
In Religious Practice
Henry Ford Community College
April 5th-6th, 2013
2. The conference seeks to address the conflicts within and
between religions, while simultaneously promoting freedom
of and from religion. The conference also addresses specific
major conflicts labeled ‘religious’ and will facilitate and offer
conflict resolution methods.
This session will focus on the conflict over abortion, a conflict
often labeled ‘religious,’ both within the Catholic Church and
between two competing philosophies which can be thought of
as the foundations of ‘religions’ in contemporary America.
Different traditional religions view these philosophies
differently. A model for understanding this conflict, which can
also apply to other conflicts, religious or otherwise, will be
used.
3. Outline of Presentation
Introduction
The Model – Religious Dimensions Common to Human Rights Abuses
Discussion of Principles – My perspective on this issue
The Conflict Over Abortion Within the Catholic Church
A “Crash Course” in the Constitution – Selected provisions
Violations of the Just War Criteria and the Laws of War
The Selling of Abortion – Dr. Bernard Nathanson’s Campaign of Lies
Roe v. Wade – The Lies That Keep on Killing
4. Why I Am Doing This
Original motivation – the nature of the act – still the only reason anyone has to oppose
abortion – a matter of basic justice and morality. (Establish Justice?)
This issue divides us like no other (Insure domestic Tranquility?)
– We need to build bridges of understanding – Honesty is essential.
We are a nation of walking wounded – physically, psychologically/emotionally, socially,
spiritually --The spiritual damage alone is incalculable. (Secure the Blessings of Liberty?)
All of us have been touched by this. It has done great damage to our entire culture.
I am not your enemy or judge but I believe we have enemies that are not flesh and blood and
will all face a final Judge some day.
Other nations worldwide have also suffered great damage because of this. Our nation has
great influence and is waging cultural imperialism. I want the damage to stop.
I want your input as an informal focus group to evaluate and perhaps strengthen my model of
conflict to hopefully recognize and extinguish the sources of future conflicts.
5. This session presents a model that demonstrates the
common elements of virtually all abuses of human rights
and how these abuses are related to each other in order
to more easily recognize and stop them in their early and
formative stages. It can also appeal to the conscience of
the individual to recognize development of these
elements in his or her own thinking so as to reconsider
approaches to treating others and build bridges of
understanding.
6. The model was originally conceived to strengthen the
understanding of abortion as a human rights abuse by
highlighting its similarities to other human rights abuses
Applicability to other abuses and conflicts was readily apparent
Name chosen to more effectively tie other human rights abuses
to the most egregious abuse of our time: prenatal child-slaying
The model is based on Western developments in philosophy,
theology and political theory, including the Judeo-Christian
tradition
7. Intrinsicism
The United States is founded on the philosophical
premise that our unalienable human rights are intrinsic
with our human lives. This premise of Intrinsicism
allows us to appeal to our Creator over the head of any
tyrant or other would-be grantor or denier of our
fundamental human rights for their recognition and
protection.
This premise has been called our “civic religion.”
8. "God who gave us life gave us liberty. Can the liberties
of a nation be secure when we have removed a
conviction that these liberties are the gift of God?
Indeed I tremble for my country when I reflect that
God is just, that his justice cannot sleep forever.”
Thomas Jefferson
9. Intrinsicism (continued)
The inclusive philosophy of Intrinsicism serves as a wall of
separation between freedom and oppression or civilization
and barbarianism. Once this barrier has been breached, all
criteria for destruction then compete on an equal basis
because they are justified in principle.
Abandoning Intrinsicism can and often does result in carnage.
The U.S. has some 55,000,000 ‘disappeared.’
10. Rejection of Intrinsicism – The Cult of Abortionism
Rejection of the philosophy of Intrinsicism is the
basis of a cult religion that has been at the root of
virtually every abuse ever inflicted on human
individuals or populations. I call this cult
"Abortionism" to clearly associate it with the most
egregious violation of human rights in our country
and most of the world today. However, its principles
apply equally well to nearly every other human
rights abuse in world history. Its standard practices
are three “abortions” or terminations:
11. The Physical Abortion
The Physical Abortion of lives or liberties by some
form of murder, enslavement, plunder or bodily
violation is the final and most easily recognized
and nearly universally rejected of the three
abortions. It is enabled by…..
12. The Mental Abortion
The Mental Abortion enables the Physical Abortion.
It is the step by which the target population, however
defined, is mentally relegated to some subhuman
category such that anything can be done to it. This
step is essential to overcoming the moral obstacles
to committing the most egregious violations of other
human beings that all human societies prohibit.
Conscience is effectively removed from the picture
by this process. The Mental Abortion is also widely
recognized and understood. It is enabled by…..
13. The Theological Abortion
The Theological Abortion is the termination of the authority of
God to grant us our human rights. It is often disguised as a claim
to having been empowered by God, but is ultimately a matter of
substituting one's own judgment, values and preferences for
God's. (God’s desires are that we have life and liberty.) This act of
idolatry is at the heart of all sin (separation from God, failure to
love). It can also be described as idolatrous worship of the human
intellect as competent to choose criteria for who deserves the
recognition and protection of the human community as persons
under the law. This enables the Mental Abortion.
The Theological Abortion is not widely recognized or understood.
1)
14. The Sects of Abortionism
The sects and subsects of this cult are characterized by their
criteria for choice in performing the Mental Abortion and are
named accordingly: Racist, Sexist, Creedist, Birthist, Classist,
Utilitarianist, Functionalist, etc.
Basically, Racist Abortionites and Birthist Abortionites, for
example, share the same ugly ideas with other Abortionites.
They believe it is up to them -- those who have power -- to grant
or deny fundamental human rights to other human beings
rather than that such rights are granted to all human beings by
God. They differ only in their criteria for the choice of
discriminating against others even to the point of rationalizing
their destruction.
15. Summary of the Three Abortions
Theological Abortion – terminates the authority of God to make the rules
– activating principle: human will
“My will be done”
Mental Abortion – dehumanize the target individual(s) or population –
activating principle: infatuation with human intellect or self-worship
– worship of the faculty of reason to eliminate conscience
The criteria for choice in conducting the Mental Abortion typically
make perfect sense to the practicing Abortionite
Physical Abortion – activating principle: might makes right – anything can
be justified against non-persons
All three “Abortions” are evils or sins
16. Is abortion a ‘religious’ issue?
The controversy over abortion is sometimes thought of as
‘religious’ but at heart it is a conflict between this nation’s
protective and inclusive founding philosophy of Intrinsicism
(the basis of our “civic religion”) and the destructive,
exclusionary and alien philosophy of Abortionism.
We have become reluctant if not averse to acknowledging
spiritual factors in our nation’s problems. There has been an
unfortunately effective campaign to exclude religion from
public discourse. This is a seriously ill-advised approach.
17. Some Proposed Alternative Terminology
To Abortionism, Abortions and Abortionites
Abrogationism, Abrogations and Abrogationites or Abrogationists
Terminationism, Terminations and Terminationites or Terminationists
Rejectionism, Rejections and Rejectionites or Rejectionists
Separationism, Separations and Separationites or Separationists
Would this model of how human rights abuses are rationalized be more
effective when employed to counteract such abuses in general, if one of
these alternatives were used in place of Abortionism?
18. Some examples from history of Abortionite sects in action
Racist Abortionism
American slavery, racial segregation and discrimination, the Indian Wars, the Nazi Holocaust,
Japanese imperialism, the Rwandan genocide
Creedist Abortionism
Religious wars in Europe (Catholic/Protestant), India and elsewhere, Islamic wars of conquest,
the Crusades
Classist Abortionism
Russian Revolution, Ukrainian genocide, Chinese Cultural Revolution
Functionalist or Utilitarianist Abortionism
Terri Schiavo case and euthanasia in general, refusal of treatment to handicapped newborns,
Peter Singer utilitarian ethics, futile care
Sexist Abortionism
Sexual assault and discrimination, new restrictions on women in the Middle East, human
trafficking, pornography
Birthist Abortionism
Prenatal child-slaying in this country and elsewhere
19. Lessons from the Holocaust
The worst thing we can do to dishonor the memory of the victims of the
Holocaust or any other genocide or other violation of human rights is to fail
to learn and apply the lessons there are to be learned from these horrific
historical events. If we do not do this they will be repeated over and over
again in the future. (Remember Einstein’s definition of insanity.)
Breaching the wall of separation between civilization and barbarianism
(philosophy of Intrinsicism) – in the 1930s the German people accepted
the Hegelian philosophy of rational utility: whatever solves a problem on
the practical level must be considered as moral. Ends justify the means.
Holocaust stories – e.g., Church choirs began to sing louder to drown out
the noise when trains known to be carrying people to the death camps
passed by. The moral is you don’t want to be like such morally defective
people, even though they could have jeopardized their own lives by raising
their voices in protest.
20. Principles of Conflict Resolution (Part 1)
Define the conflict.
Attack the problem. It is not you against me; it is you and me
against the problem. The problem is the problem.
List the relationship's many shared concerns and needs
(common ground). Look for interests.
Elicits facts, not opinions.
Assure a fair process.
Listen actively. “What I heard you say is..…”
Use direct communication. Use of “I-messages.”
21. Principles of Conflict Resolution (Part 2)
Start with what's doable.
Accept responsibility.
Develop forgiveness skills.
Purify our hearts.
Focus on the future. What do we want to do differently?
Options for mutual gain?
22. Principles of Conflict Resolution
Define the conflict. (There is little or no agreement in this area.)
My perspective:
Main two points:
Individual human lives biologically begin at conception (fertilization).
Innocent human lives may not be violated. (Intrinsicism, personhood)
This is a human rights issue, not a religious issue.
This is a religious practice, namely prenatal living human sacrifice to the
idols this nation now worships, primarily the usual pantheon of money,
power, image or reputation, and, above all, unrestricted sexual expression.
The First Amendment does not protect this.
Our human rights principles have deep roots in religion.
Our national premise is the philosophy of Intrinsicism, i.e., we are
endowed by our Creator with our most basic human rights.
Human rights must begin with human lives.
This issue is about how we determine the value of human life.
(continued)
23. Principles of Conflict Resolution
Define the conflict. (There is little or no agreement in this area.)
(continued)
No rationale has ever been offered for why Intrinsicism should not apply before
birth apart from assertion of will (Theological Abortion) and intellectual conceit
(Mental Abortion)
We share only one characteristic on an exactly equal basis: that we are living
members of the human species. Making any other characteristic a criterion
for who matters puts people at risk.
Any “right to choose” depends on what’s being chosen. All choices are not
created equal. No one has a right to choose to take another’s life.
There is no right to choose to have a prenatal child dismembered alive within oneself
for any reason and at any time in pregnancy.
Abortion is an “ends justify the means” approach to human problems.
24. Principles of Conflict Resolution
Define the conflict. (There is little or no agreement in this area.)
Opposing perspective(s):
Women must have this right to have equality in our society.
Every woman has a right to choose to have an abortion.
This is a private matter that outside parties have no right to any say in.
This is a very individual matter that may include religious considerations protected by the
First Amendment guarantee to free exercise of religion and conscience.
The characteristics of persons who are protected under the Constitution are not
possessed by the entity in the womb.
25. Why do people support legal abortion?
Genuine concern for women
Health
Equality – Social standing and advancement
Opportunities – Economic, educational, etc.
Freedom – Personal autonomy, religion, conscience, etc.
There are also less admirable factors, e.g., evasion of responsibility
But we will never achieve or even approach a just, compassionate
and peaceful world if we are willing to abandon any part of the
human family. The above laudable ends do not justify this means.
26. Principles of Conflict Resolution
Attack the problem. It is not you against me; it is you and me against the
problem. The problem is the problem.
The problem is sin.
Our whole culture is part of the problem.
The sexual revolution normalized sexual sin and its consequences. The
“this-world” and hereafter adverse consequences of sin remain
unchanged.
The problem starts with the Theological Abortion. Many people now
believe they can make their own moral rules.
Moral relativism arises from the Theological Abortion.
Our political, ethical, moral, social and overall cultural environments have
been seriously polluted. Major cleanup is necessary.
27. Principles of Conflict Resolution
List the relationship's many shared concerns and needs. (common
ground). Look for interests.
Every person should have the ability to fully develop their God-given talents
and make the most of them.
Everyone should have access to necessary healthcare.
Everyone should be accountable for their own actions.
Things that are significantly harmful to individuals or society should not be
allowed. We are entitled to safety.
Everyone should enjoy freedom of religion and conscience.
Everyone should enjoy equal protection of the laws.
We all have an interest in cultivating virtue, responsibility and moral
integrity in every individual.
28. Rabbi David Rosen
Ideas from Jewish Law
Intrinsic value of the child
Duties and responsibilities towards the child
Our obligations to protect the lives and dignity of all human beings
He who destroys or saves one life destroys or saves the world
Care for the vulnerable and marginalized
The need to show compassion to (the) other which includes to know what
pains the other
Self-defense short of taking another's life
Not only the ends but the means are a moral imperative
Modernity's challenge to authority – individual autonomy
29. Principles of Conflict Resolution
Elicits facts, not opinions.
Individual human lives begin at conception (fertilization).
Legal abortion has done and continues to do our people and our
society a great deal of harm.
30. Principles of Conflict Resolution
Assure a fair process.
The major national media are dominated by opponents of Intrinsicism and the
terminology they use is generally unfavorable to Intrinsicism.
Abortion rights vs. Abortion “rites” or Legal abortion
Abortion (euphemistic) vs. Prenatal child-slaying or
Prenatal live dismemberment – both are more accurate and
descriptive
Abortions are committed vs. Abortions are performed
Reproductive rights vs. Repro-destructive rituals or rites
Viability vs. Intra-uterine viability and extra-uterine viability
31. Language
Shaping the Battlespace
Fighting on one’s preferred turf has been recognized as a key
advantage in battle for millennia
The battlefield and weapons in this struggle consist of words
and ideas
Language shapes thinking which shapes actions
Actions shape thinking which shapes language
How many people even know there is a correct, scientific term for a
pregnant woman?
32. Principles of Conflict Resolution
Assure a fair process. (continued)
The Supreme Court’s intellectually bankrupt and morally
unconscionable decision in Roe v. Wade made a fair process for
resolving this conflict nearly impossible. This decision stands in
the way of any significant progress.
33. Principles of Conflict Resolution
Listen actively. “What I heard you say is..…”
What follows is not active listening but active interpretation
Innocent anachronisms of language – a real problem for
communicating the Intrinsicistic position
Evidence of the Mental Abortion:
References to children “already here”
References to children coming “into this world”
Meaning of “have a baby” – to give birth
34. Principles of Conflict Resolution
Listen actively. “What I heard you say is..…” (continued)
What follows is not active listening but active interpretation
Additional evidence of the Mental Abortion:
- “A woman has a right to control her own body”
- “It’s her body” No, it’s two bodies in a unique relationship
- “If you’re against abortion don’t have one”
- “I’m pro-choice” (I’ve conducted a Mental Abortion sufficient
to absolve myself of all obligation to defend a prenatal life
and/or I’ve substituted apathy for compassion)
- “I’m pro-life (or anti-abortion) and pro-choice”
- “I’m pro-choice and believe in the sanctity of human life”
Orwellian doublethink – contradictory beliefs accepted
35. Some examples of Abortionspeak characteristic of the various sects
Racist Abortionism
Racial and ethnic epithets (no examples will be provided), equating with lower forms
of life, etc.
Creedist Abortionism
Heretic, infidel, kafir, etc.
Classist Abortionism
Bourgeois, bloodsuckers, the 1 percent, the 99 percent, etc.
Functionalist or Utilitarianist Abortionism
Idiots, retards, useless eaters, vegetables, etc.
Sexist Abortionism
Sexual epithets (no examples will be provided), pornography as hate literature
Birthist Abortionism
Blob of tissue, mass of cells, products of conception, parasite, potential life, etc.
36. Principles of Conflict Resolution
Use direct communication. Use of “I-messages.”
I know the beginning of a new human life at conception to be a
scientific fact and any challenge to this idea as being a matter of
philosophy or theology is a matter of flaunting one’s ignorance.
I regard the wisdom of the ages as reflected in Intrinsicism as vastly
superior to the hubris of the present day as reflected in Abortionism.
37. Principles of Conflict Resolution
Start with what's doable.
- Continue to talk with those who don’t agree with us.
- Change laws, customs and policies that make pregnancy, child-
bearing and child-rearing needlessly difficult or burdensome for
women.
- Hold those who are harming women accountable for their
actions.
Acknowledge the harm we are experiencing and exporting.
38. Principles of Conflict Resolution
Accept responsibility.
- Legal abortion advocates (Birthist Abortionites) initiated this controversy.
- In a democratic system we are responsible for the laws we live under.
- I can’t not be involved in this.
39. Principles of Conflict Resolution
Develop forgiveness skills.
- Minimal interest in punishment – if any punishment is
appropriate it can be left up to God.
- The only punishment appropriate is the minimum necessary to
deter the harmful act.
- Those who have been involved in abortion need compassion and
healing. Much help is available.
41. Principles of Conflict Resolution
Focus on the future. What do we want to do differently?
Recognize and acknowledge the culture change that is necessary.
Return to our roots: rule of law, both God’s law (Ten Commandments and
love of neighbor) and man’s law (U.S. Constitution).
Find a solution to the problem of human will that is behind the
Theological Abortion. (Prayer and fasting have been suggested.)
Human will is not amenable to logic and reason.
Recognize the true meaning of freedom which includes obligations.
42. Principles of Conflict Resolution
Options for mutual gain?
- Recognize that our “interests” are more than economic but
include development of moral values in all of us.
- Recognize the critical importance of our founding philosophy
of Intrinsicism and the need for its restoration.
43. The Conflict Over Abortion Within the Catholic Church
My email to fellow Catholics attending a conference entitled “Promoting the Common
Good in Michigan” in April of 2008 with their responses and my replies
http://www.cul.detmich.com/lemmo_common_good/lemmo_common_good.html
My fundraising letter for the 2012 elections
http://rattlewithus.ning.com/profiles/blogs/defeating-obama-a-strategy-to-demoralize-
his-supporters-by
44. Email from a very devout and loyal Catholic friend regarding the January 2013
conference entitled “Catholic Witness in a Nation Divided.”
Good luck with "winning over wayward Catholics." As I have already related to you
I have tried for literally YEARS to do that through dialogue etc. and my conclusion is
that as a group they (generally) are the most close-minded and disobedient (vis-a-
vis Church teachings) people that I have ever encountered. If minds such as these
seem to be unable to reach/convince those folks, more power to you if you think
that you may be able to do so.
45. An email response to my fundraising letter for the 2012 elections from a Catholic woman
Hi Al - I guess I am one of your "fools" because I already voted for Pres. Obama. My decisions on who
to vote for goes far beyond the single issue topics of abortion and birth control. While I don't agree
with abortion, I feel it is not my place to judge the women who make this extremely difficult life
decision. Also, abortion is legal in the US and, seriously, Mitt Romney's plan of action will not include
making abortion illegal, for one because he will never get the entire Congress to agree to reverse a
Supreme Court decision.
I am continually amazed by the number of men who have not borne children, nor raised children
when their finances were strained, nor have families and haven't experienced first-hand the
difficulties of raising children, who continue to feel they are the people who should make tough
decisions for women.
Believe it or not, all of the women I know are very capable of serious thought about their reproductive
lives and no woman I know has every taken the decision to have or not have children lightly. Some of
my woman friends continue to suffer the consequences of their decisions and will forever. I am
repulsed by scare tactics showing aborted fetuses and mandates that require women to view
abortions before they make their decisions. Life is hard enough for many, many women in the US
and all countries without piling on unnecessary guilt.
A better plan of action, I think, would be to work for equality of ALL people in ALL areas of life and an
increase in education funding in this country including sex education. Clearly, sex education given by
parents is not enough nor is it accurate. Now this would be an issue I could support.
In my opinion, people should consider that the President represents the United States of America and
all of the diversity of culture, religion, political views, etc. that this entails.
46. Email response to my fundraising letter for the 2012 elections from a Catholic friend of
long standing
Dear Al --
As a pro-life advocate I want to promote candidates for political office who actively support life. To
be pro-birth is not enough. If a candidate wants to cut support that enables young women to
choose life for their unborn children, how is this nurturing life? Is that what Jesus would do? If a
candidate wants to cut programs that mentor young fathers-to-be so they can recognize and meet
their responsibilities, how is this nurturing life? A recent EWTN speaker pointed out that the
abortion rate for those in poverty is 300% higher than for those above the poverty line. To slash
the budget for programs that offer counseling, food, shelter, alternative education, job training, and
health care is often to slash the lifeline that enables the most fragile in society to choose life.
Finally, would the same Jesus who told us: “Love your enemies, do good to those who hate you…”
choose to expand our military force by trillions of dollars in the next few years—not even requested
by the armed forces—when our nation has poured more money into defense than the next 20
nations combined? Where is the trillion dollars for peace academies, conflict resolution programs,
diplomacy training and a host of life-affirming methods that would greatly diminish the call for
violent force? We need courageous men and women to affirm life every step of the way.
47. My email response to my friend
Thank you for your response. What most people don't understand when it comes to all these federal programs is
that our Constitution prohibits the government from being involved in nearly all of them. Yes, they do good
things for people, but failing to abide by our supreme law, which was written to restrict the power of
government, is failure to abide by a still higher law: to love our neighbor as ourselves. Charity belongs at the
state or local level where it is closer to the people. This is what the Church's teaching on subsidiarity requires.
And apart from government action, charity should be our responsibility as individuals, as church and as members
of whatever organizations we choose to associate with to deal with particular issues. Passing off our
responsibility to the federal government, which has no legitimate powers to conduct social programs, has
corrupted our whole society in many ways, building a culture of dependency that has wrecked families, and
distorting our government functions.
I'd love to sit down with you or anyone else and show them exactly where in the Constitution the restrictions I'm
speaking of exist. I know you and many others have the best of intentions, but empowering an evil agenda -- and
I don't use the word evil lightly -- to accomplish things that have no justification under the law to begin with, is
no way to exercise responsible citizenship or Christian charity.
You're one of my most cherished friends and I'd hate to see you do something terrible with your vote. Maybe we
can talk some before Election Day. I know you're always busy but feel free to call me when you have a chance.
In His love,
Al
48. Key Provisions of the U.S. Constitution (Part 1 of 3)
Article I (legislative branch) Section 1. All legislative powers vested in Congress (p.14)
No such powers to make laws are vested in the executive or judicial branches
Article III (judicial branch) Section 1. The judicial Power – not defined (p.26)
Only the jurisdiction of the judiciary is defined in Section 2 (p.27)
Congress empowered to regulate the Supreme Court – Sec. 2 clause 2 (p.27)
“Court stripping” is a legitimate power of Congress
Article I Section 8. Enumerated powers of Congress (p.19)
The enumerated powers are very specific - only those thought to be necessary
for the central government to exercise – all else left to the states
Much of what the federal government does today is not legitimate under the
Constitution’s list of enumerated powers, including healthcare, education,
welfare, transportation, energy, agriculture and much more
Violating the Constitution to do good is an “ends justify the means” approach
General Welfare – not carte blanche per the Tenth Amendment
Commerce clause – “…among the several States…” – interstate commerce only
Necessary and proper clause (p.21) – “To make all Laws which shall be necessary and
proper for carrying into Execution the foregoing Powers, and all other Powers vested by
this Constitution in the Government of the United States, or in any Department or Officer
thereof.”
49. Key Provisions of the U.S. Constitution (Part 2 of 3)
First Amendment – Establishment and free exercise clauses (p.33)
“Congress shall make no law respecting an establishment of religion, or
prohibiting the free exercise thereof…”
Fourth Amendment – protection against unreasonable searches and seizures – implies a right
of privacy (p.33)
Eighth Amendment – prohibits cruel and unusual punishments (p.35)
Ninth Amendment – Rights retained by the people (p.35)
“The enumeration in the Constitution, of certain rights, shall not be construed
to deny or disparage others retained by the people.”
Tenth Amendment – Reserved powers – negates broad interpretation of “general welfare”
“The powers not delegated to the United States by the Constitution, nor
prohibited by it to the States, are reserved to the States respectively, or to
the people.” (p.35)
50. Key Provisions of the U.S. Constitution (Part 3 of 3)
Fourteenth Amendment Section 1. (p.37)
Citizenship defined – “All persons born or naturalized in the United States, and
subject to the jurisdiction thereof, are citizens of the United States and of the State wherein
they reside.”
Due process clause – “…nor shall any State deprive any person of life, liberty, or
property without due process of law…”
Equal protection clause – “…nor deny to any person within its jurisdiction the equal
protection of the laws.”
Article VII. Constitution signed on “…the Seventeenth Day of September in the Year of our
Lord one thousand seven hundred and Eighty seven…” (p.31)
51. Abortion as Violating the Just War Criteria and the Laws of War
Informal talk delivered to local Christian peace activists (1986)
http://www.cul.detmich.com/alwar.html
Some explanatory notes were added in 1996
Letter to the editor (1995)
http://www.cul.detmich.com/lemmolte.html
52. The Career of Dr. Bernard Nathanson
http://www.lifenews.com/2011/02/28/bernard-nathanson-a-life-transformed-by-truth-on-abo
Obstetrician/Gynecologist and zealous campaigner for the legalization of abortion.
A founder of the National Association for the Repeal of Abortion Laws (NARAL).
Originator and disseminator of the most pernicious, damaging and persistent lies (still with
us today) by which abortion was sold to the American public (abortion a medical rather than
a moral issue, fake polling data, fabricated data on illegal abortions and maternal deaths,
benefits of legalization, casting of the Catholic Church hierarchy in the role of villain,
abortion a solution to poverty).
Presided over, supervised or committed some 80,000 abortions.
Converted to the pro-life cause by the weight of the evidence.
“…I was converted to the cause of life only because I was converted to the cause of truth.”
Eventually converted from being a “devout atheist” to being a Catholic.
53. Conversation with Larry Lader from “Aborting America” by Dr. Bernard Nathanson
""Historically," he said, after the usual throat-clearing ceremony, "every revolution has to have its
villain. It doesn't really matter whether it's a king, a dictator or a tsar, but it has to be someone, a
person to rebel against. It's easier for the people we want to persuade to perceive it this way." I
conceded that. It was good tactical strategy. "Now,"" Larry's continuing, ""in our case it makes little
sense to lead a campaign only against unjust laws, even though that's what we are really doing. We
have to narrow the focus, identify those unjust laws with a person or group of people. A single
person isn't quite what we want, since that might excite sympathy for him. Rather, a small group of
shadowy, powerful people. Too large a group would diffuse the focus, don't you see?" I nodded.
Where was he going?" Continuing, ""There's always been one group of people in this country
associated with reactionary politics, behind-the-scenes manipulations, socially backward ideas. You
know who I mean, Bernie?" Not the Catholics again? "Well, yes and no." Throat clearing again. A heavy
thought coming. And I wasn't wrong. It was his devil theory. "Not just all Catholics. First of all, that's too
large a group, and for us to vilify them all would diffuse our focus. Secondly, we have to convince liberal
Catholics to join us, a popular front, as it were, and if we tar them all with the same brush, we'll just
antagonize a few who might otherwise have joined us and be valuable showcases for us. No, it's got to
be the Catholic hierarchy. That's a small enough group to come down on, and anonymous enough so
that no names ever have to be mentioned, but everybody will have a fairly good idea of whom we
are talking about." His syntax was as careful and as surgical as his daily shave. It was irrefutable. The
only thing that was a little jarring, even to my untutored mind, was that the original 19th century laws,
New York and elsewhere, had been placed on the books mostly by doctors when there were few
Catholics around. I raised that question, hesitantly. "Bernie, we're talking politics now. Watch and see
how respectful of facts the opposition will be once our campaign gets going. Just listen to the
opposition.""
54. Some quotations from Dr. Bernard Nathanson
“The discussion … has been muddied by a resort to a particularly vicious brand of
anti-Catholicism, as many of you know, in the press. There have been ongoing
attempts to paint this movement [the Pro-Life Movement] as a Catholic movement,
and there have been almost heartbreaking lies and libel in the press on this score. If
you ever substituted for the word Catholic, in many of these publications, the word
Jewish or black, you would be immediately castigated. The press would destroy you.
However, because the word Catholic is used, it appears to be allowable.”
55. Some quotations from Dr. Bernard Nathanson
“I remember laughing when we made those slogans up.”
“We were looking for some sexy, catchy slogans to capture public opinion. They were
very cynical slogans then, just as all of these slogans today are very, very cynical.”
“We persuaded the media that the cause of permissive abortion was a liberal,
enlightened, sophisticated one… Knowing that if a true poll were taken, we would be
soundly defeated, we simply fabricated the results of fictional polls. We announced to
the media that we had taken polls and that 60 percent of Americans were in favor of
permissive abortion. This is the tactic of the self-fulfilling lie. Few people care to be in
the minority. We aroused enough sympathy to sell our program of permissive abortion
by fabricating the number of illegal abortions done annually in the U.S. The actual figure
was approaching 100,000, but the figure we gave to the media repeatedly was
1,000,000.”
56. Some quotations from Dr. Bernard Nathanson (continued)
“Repeating the big lie often enough convinces the public. The number of
women dying from illegal abortions was around 200-250 annually. The
figure we constantly fed to the media was 10,000. These false figures took
root in the consciousness of Americans, convincing many that we needed
to crack the abortion law.”
“Another myth we fed to the public through the media was that legalizing
abortion would only mean that abortions taking place illegally would then
be done legally. In fact, of course, abortion is now being used as a primary
method of birth control in the U.S. and the annual number of abortions
has increased by 1,500 percent since legalization.”
57. Roe v. Wade (1973)
Characterized by poor scholarship with multiple errors and omissions regarding history,
medicine, constitutional law, biology and more
Numerous references to “potential life” or “potentiality for life” or human life
The First Amendment is mentioned once but there is no discussion of the religion clauses
or any claim for their relevance for the right to abortion
Discussion of the American Medical Association position -- Dr. Horatio Storer, the leader
of physicians’ efforts to protect prenatal lives is not named
Discusses three reasons for criminal abortion laws:
Moral reasons – discounted
Medical reasons – hazards to the mother
Protecting prenatal life
58. Roe v. Wade (1973)
Medical Reasons for Criminal Abortion Laws
“Even after 1900, and perhaps until as late as the development of antibiotics in the
1940's, standard modern techniques such as dilation and curettage were not nearly so
safe as they are today. Thus, it has been argued that a State's real concern in enacting a
criminal abortion law was to protect the pregnant woman, that is, to restrain her from
submitting to a procedure that placed her life in serious jeopardy.
“Modern medical techniques have altered this situation. Appellants and various amici
refer to medical data indicating that abortion in early pregnancy, that is, prior to the end
of the first trimester, although not without its risk, is now relatively safe. Mortality rates
for women undergoing early abortions, where the procedure is legal, appear to be as
low as or lower than the rates for normal childbirth.[n44] Consequently, any interest of
the State in protecting the woman from an inherently hazardous procedure, except
when it would be equally dangerous for her to forgo it, has largely disappeared.”
Mentions “high mortality rates at illegal ‘abortion mills’” – no details discussed
59. Roe v. Wade (1973)
Reasons for Criminal Abortion Laws – Protecting Prenatal Life
“The third reason is the State's interest -- some phrase it in terms of duty -- in
protecting prenatal life. Some of the argument for this justification rests on the
theory (emphasis mine) that a new human life is present from the moment of
conception.[n45] The State's interest and general obligation to protect life then
extends, it is argued, to prenatal life. Only when the life of the pregnant mother
herself is at stake, balanced against the life she carries within her, should the interest
of the embryo or fetus not prevail”
The opinion notes that the purpose of these laws has been sharply disputed in state
courts
60. Roe v. Wade (1973)
The three major points of the decision
Privacy – Blatant assertion of a new constitutional right to abortion
without any discussion or pretense of reasoning
Personhood – Failed to note an earlier legal precedent for due process
rights of prenatal children recognizing them as legal persons – poor
research and scholarship
Prenatal Life – Deliberate evasion of the relevant scientific facts that
argued against the desired conclusion
61. Roe v. Wade
The Right of Privacy
“This right of privacy, whether it be founded in the Fourteenth Amendment's concept of
personal liberty and restrictions upon state action, as we feel it is, or, as the District Court
determined, in the Ninth Amendment 's reservation of rights to the people, is broad
enough to encompass a woman's decision whether or not to terminate her pregnancy.“
There is no further discussion of the history, origin or reasoning for the right to abortion.
“Where certain ‘fundamental rights’ are involved, the Court has held that regulation
limiting these rights may be justified only by a ‘compelling state interest’”
62. Due process clause – “…nor shall any State deprive any person of life, liberty,
or property without due process of law…”
“The appellee and certain amici argue that the fetus is a "person" within the language and meaning
of the Fourteenth Amendment. In support of this, they outline at length and in detail the well
known facts of fetal development. If this suggestion of personhood is established, the
appellant's case, of course, collapses, [p157] for the fetus' right to life would then be guaranteed
specifically by the Amendment. The appellant conceded as much on reargument.[n51] On the other
hand, the appellee conceded on reargument[n52] that no case could be cited that holds that a fetus is
a person within the meaning of the Fourteenth Amendment.”
“But in nearly all these instances, the use of the word is such that it has application only post-natally.
None indicates, with any assurance, that it has any possible pre-natal application.[n54] [p158]
“All this, together with our observation, supra, that, throughout the major portion of the 19th century,
prevailing legal abortion practices were far freer than they are today, persuades us that the word
"person," as used in the Fourteenth Amendment, does not include the unborn.”[n55]
“In short, the unborn have never been recognized in the law as persons in the whole sense.”
Roe v. Wade
The Meaning of “Person”
63. Roe v. Wade
The Meaning of “Person”
The Court held that unborn persons were entitled to protection under the Due Process
Clause in the case of McArthur v. Scott (1884). By ruling that preborn persons do
have the right to due process, a right that is the fundamental law of the
land, they are persons within the meaning of the Fourteenth
Amendment.
“The net result is that we have two Supreme Court cases coming to opposing conclusions:
McArthur v. Scott holding that preborn persons have the right to due process, and Roe
holding that preborn persons have no constitutional rights. Which case should be
followed? First, Roe was obviously wrong as a matter of fact, since McArthur v. Scott
preceded it. Second, McArthur v. Scott’s holding concerns the procedural right to due
process, a right that is the fundamental law of the land—a right without which all other
rights would be unenforceable. If the rule of law means anything, any court would be
justified under our Constitution in disregarding Roe and following McArthur v. Scott.”
See articles by Gregory J. Roden – references in handout
64. Roe v. Wade
The Meaning of “Person”
“In Roe, Blackmun was at odds with his own remark, “[U]nborn children . . . have been
represented by guardians ad litem.” That is because in Roe, the Supreme Court
rejected a motion by a guardian ad litem, appointed in the state of Illinois to
represent preborn children, to make arguments on their behalf (Doe v. Scott, 321 F.
Supp. 1385 [ND Ill. 1971], cert. denied, 409 U.S. 817, 1972). Preborn persons were
thereby denied a hearing in Roe. Hence, by means of the rule pronounced in
McArthur v. Scott, the case of Roe v. Wade was not just wrongly decided, it is null and
void with regard to the rights of preborn persons.
Quoted from article by Gregory J. Roden
65. Roe v. Wade
The Meaning of “Person” – Other Cases
An Equal Protection case, involving unborn persons, was decided in the year before
Roe (1972), Weber v. Aetna Casualty & Surety Co.
In McArthur and Weber the Supreme Court upheld the vested rights of unborn persons
under the Due Process and Equal Protection Clauses.
In the primary case Blackmun claimed supported the right of privacy, Union Pacific R. Co. v.
Botsford… the federal judiciary could not order one party to a suit to submit to surgical
examinations. Still, Justice Gray noted that the common law contained exceptions
allowing examinations of pregnant women, as due process protection for children en
ventre sa mere:
“The writ de ventre inspiciendo, to ascertain whether a woman convicted of a capital
crime was quick with child, was allowed by the common law, in order to guard against
the taking of the life of an unborn child for the crime of the mother.” Union Pacific R.
Co. v. Botsford, 141 U.S. 250, 253 (1891).
The common-law use of the writ de ventre inspiciendo in early American legal history is
beyond dispute.
Email communication from attorney Gregory J. Roden
66. Texas urges that, apart from the Fourteenth Amendment, life begins at conception and is present
throughout pregnancy, and that, therefore, the State has a compelling interest in protecting that life
from and after conception. We need not resolve the difficult question of when
life begins. When those trained in the respective disciplines of medicine,
philosophy, and theology are unable to arrive at any consensus, the
judiciary, at this point in the development of man's knowledge, is not in a
position to speculate as to the answer.”
This is not innocent ignorance
This evaded acknowledging that they were striking down the nation’s founding premise.
“In view of all this, we do not agree that, by adopting one theory of life, Texas may override the
rights of the pregnant woman that are at stake.”
“With respect to the State's important and legitimate interest in potential life, the ‘compelling’ point
is at viability. This is so because the fetus then presumably has the capability of meaningful life
outside the mother's womb.”
Roe v. Wade
When Life Begins
67. A portion of Justice Byron White’s dissent in Roe v. Wade
With all due respect, I dissent. I find nothing in the language or history of the
Constitution to support the Court's judgment. The Court simply fashions and announces
a new constitutional right for pregnant mothers and, with scarcely any reason or
authority for its action, invests that right with sufficient substance to override most
existing state abortion statutes. The upshot is that the people and the legislatures of the
50 states are constitutionally disentitled to weigh the relative importance of the
continued existence and development of the fetus, on the one hand, against a spectrum
of possible impacts on the mother, on the other hand. As an exercise of raw judicial
power, the Court perhaps has authority to do what it does today; but in my view, its
judgment is an improvident and extravagant exercise of the power of judicial review
that the Constitution extends to this Court.
68. Roe v. Wade
Legalized abortion by invalidating state laws
Legalized abortion throughout pregnancy due to the broad definition of health in the
companion decision, Doe v. Bolton (“all factors, physical, emotional,
psychological, familial, and the woman’s age”)
Declared privacy a fundamental right “broad enough to encompass a woman’s
decision whether or not to terminate her pregnancy”
Stripped the prenatal child of all standing under the law
Enshrined the Mental Abortion of the prenatal child in American law
Established Abortionism as America’s new state religion, replacing the founding
“civic religion” of Intrinsicism
Empowered the Birthist Abortionite agenda domestically and internationally and
seriously hampered all attempts to restrict the right to abortion
69. Roe v. Wade
Was and remains an affront, an assault and an offense against
The democratic process
The rule of law under the Constitution
Basic justice and morality
Reason itself
The American people continue to chafe under the morally and socially
unacceptable consequences of this brazen act of judicial tyranny which is
incompatible with everything this nation has ever stood for. This
controversy is not going away.
70. The Right to Abortion
Continues to do massive harm to people worldwide
Based on lies – unusual number and “quality”
Reduced a nation once unique in its founding principles
Substantial evidence to suggest this is of satanic origin
I will not accept, serve or empower this agenda
What I value
Deliver us from evil
73. Advancing Reproductive Rights and Health in a New Administration: Steps for Improvement and Change
(Document produced by an outside party and submitted to the Obama-Biden Transition Project)
The next President will have the opportunity to advance a reproductive health agenda
that will make a profound difference in the lives and health of women, men, and families
in the United States and around the world. Greater investments in reproductive health
care will improve women’s health, reduce the incidence of disease, and promote healthy
childbearing. Moreover, ensuring access to reproductive health services is essential to
women’s full and equal participation in society.
For too long, our nation’s reproductive health policies have failed to address adequately
the health care needs of women and their families. Skyrocketing costs and
ideologically- driven government restrictions have put reproductive health services
out of reach for millions of women. Here at home, this failure has led to persistent
health disparities, including those based on income, race, ethnicity, gender, primary
language, sexual orientation, immigration status, and disability, that are unacceptable
in a country with the wealth and resources of the United States. The impact abroad has
had similarly deleterious effects, with a growing unmet need for contraception, a rise in
maternal mortality, and the increasing spread of HIV/AIDS, particularly among women.
We urge the next President to articulate and implement a vision for a new, commonsense
approach to the nation’s and the world’s pressing reproductive health needs, and to take
concrete steps to:
Prioritize prevention; Improve access to abortion care; Support healthy pregnancies;
Guarantee access to comprehensive, quality, affordable health care for all; Reclaim America’s global
leadership on reproductive health; Restore integrity to the government’s public health decision-making
processes; Invest in research and initiatives to improve women’s health; and Appoint judges and
executive officials who are highly qualified and committed
to individual rights and justice.
74. Seven Principles of Catholic Social Teaching
Life and Dignity of the Human Person
We believe that every person is precious, that people are more important than
things, and that the measure of every institution is whether it threatens or
enhances the life and dignity of the human person.
Call to Family, Community, and Participation
We believe people have a right and a duty to participate in society, seeking
together the common good and well-being of all, especially the poor and
vulnerable.
Rights and Responsibilities
Every person has a fundamental right to life and a right to those things required
for human decency. Corresponding to these rights are duties and
responsibilities to one another, to our families, and to the larger society.
Option for the Poor and Vulnerable
In a society marred by deepening divisions between rich and poor, our tradition
recalls the story of the Last Judgment (Mt 25:31-46) and instructs us to put the
needs of the poor and vulnerable first.
75. Seven Principles of Catholic Social Teaching (continued)
The Dignity of Work and the Rights of Workers
If the dignity of work is to be protected, then the basic rights of workers must be
respected – the right to productive work, to decent and fair wages, to organize
and join unions, to private property, and to economic initiative.
Solidarity
We are our brothers' and sisters’ keepers, wherever they live. Learning to
practice the virtues of solidarity means learning that “loving our neighbor” has
global dimensions in an interdependent world.
Care of God’s Creation
We are called to protect people and the planet, living our faith in relationship with
all of God’s creation. This environmental challenge has fundamental moral and
ethical dimensions that cannot be ignored.
76. My background
Born in August of 1952 and grew up in New York City
Recall seeing a display on prenatal human development at the American Museum
of Natural History - probably early 1960s
Asked to take part in classroom debate on abortion – fall of 1965
Made 8mm movies of embryos through a microscope while in high school
No recollection of ever hearing a sermon in church specifically about abortion
No recollection of Roe v. Wade being decided in 1973
Bachelor’s degree in biology 1974
Probably responded to a direct mail appeal in late 1970s
Became friends with the former Director of the Michigan Religious Coalition for
Abortion Rights
Our differences are not due to deficiencies in intelligence or innate goodness
77. Top 10 Reasons It’s The UnChoice
The rhetoric of choice hides the reality of coercion.
1. 64% of American women who have had abortions felt pressured by others.1
2. Her “choices” may involve losing her shelter, her family, her income or even her life.
3. Coercion can escalate to violence. 2 Homicide is the leading killer of pregnant women.3
4. Coercion takes many forms, including undisclosed, deceptive or false information presented as
fact..4
5. Even though the majority felt rushed, 67% received no counseling; 79% were not told about
alternatives.1
6. Abortion is often a woman’s last choice, but her abuser's first choice.2 America's teens are also at
risk for coercion, significant health injuries and suicide. 5
78. Top 10 Reasons It’s The UnChoice (continued)
The rhetoric of choice hides the reality of coercion.
7. Many who pushed family or friends to abort were also deceived – by experts, authorities,
even pastors – about fetal development, alternatives and risks.4, 6
8. The overall death rate of women rises 3.5 times after an abortion.7 Suicide rates are 6
times higher after an abortion.8
9. 65% report symptoms of Post-Traumatic Stress Disorder they attribute to their abortions.1
10. "We were maiming at least one woman a month." – Carol Everett, former abortion clinic
operator9
79. My 1996 letter to the editor for Martin Luther King Day
http://www.cul.detmich.com/lemmolte4.html
The Rev. Dr. Martin Luther King, Jr. said that injustice anywhere was a threat to justice
everywhere. He said this about segregation and discrimination: "Let us never succumb to the
temptation of believing that legislation and judicial decrees play only a minor role in solving
this problem. Morality cannot be legislated, but behavior can be regulated. Judicial decrees
may not change the heart, but they can restrain the heartless." (Quotation from Strength to
Love)
What might Dr. King have said about our current treatment of the immature members of our
species?
Dr. King devoted his life to opposing the choice to discriminate on the basis of race. But one
week after his birthday we observe the anniversary of the Roe v. Wade decision, which freed
us to choose to discriminate fatally on the basis of "wantedness", physical maturity,
appearance, sex, health, dependence, sentience, parentage, or any other criterion, including
race, if it is done before birth. Are these criteria any less arbitrary or subjective than race? By
what logic shall we choose criteria for excluding others from the protection of the human
community? What does the acceptance of such criteria for destruction say about the content
of our character?
80. Rabbi David Rosen
Dear Al,
I read your summary and while I appreciate the noble character and purpose of your
intentions, the language could not be mine. To begin with “abortion” is not totally negative
in Judaism even regarding infanticide, if this is necessary to save the mother. I am also
uncomfortable with negative arguments and would rather emphasize the importance of
recognizing and respecting the Divine in life , above all in that created in the Divine Image -
the human person.
While I would certainly agree that human subjective interest, let alone egocentricity, is
fundamental to moral failure; I would also emphasize that the Divine Will is to be
discovered in the human heart and conscience, as well as with the benefit of the wisdom of
Tradition. In substance there might not be much difference between us, but I do not feel
that I can share the style of your summary.
Best regards,
David
Rabbi David Rosen CBE KSG
International Director of Interreligious Affairs, AJC
81. Rabbi David Rosen
Dear Al,
Of course you are correct, the word “infanticide” was completely inappropriate – I meant of course
“foeticide” even at the very last stages of the embryo’s formation. Jewish Law teaches that the
embryo does not have the status of a “human being” to “compete” with that of the Mother, until
the babe has emerged from the womb.
Re your question, there are two approaches in the halachah (Jewish Law) which are often held at one
and the same time – one is to see the embryo as an extension of the Mother’s body (though many
see this as only being relevant after three months and that before that, the embryo is “but as
water”;) and others as seeing life commencing at conception, but (as per the terminology I have
been using) as a human in potential, that is only fully realized with birth.
I am afraid that as far using the term “Divine Image” to describe a foetus, I can only say that the
Divine Image is in formation in a foetus.
However I do of course affirm completely the ideas of the
intrinsic value of the child, duties and responsibilities towards the child, our obligations to protect the
lives and dignity of all human beings, he who destroys or saves one life destroys or saves the world,
care for the vulnerable and marginalized, the need to show compassion to other which includes to
know what pains the other , modernity's challenge to authority and self-defense short of taking
another's life.
82. Rabbi David Rosen
However from a halachic perspective these values can only apply prenatally on the
understanding that the foetus in not yet a human being fully in the Divine Image and
therefore subordinate to these abovementioned responsibilities to fully formed living
human beings.
Of course you are free to share our correspondence with whoever you choose.
Best wishes for a blessed Easter.
David
83. Excerpt from Rabbi David Rosen’s Article
Religion as a Tool For Good and Evil March 2003
http://www.rabbidavidrosen.net/articles.htm
However it is disingenuously convenient and self-deceptive to put the blame for the woes of Arab
society at the feet of colonialism. In fact the real challenge did indeed bear colonialism on its decks,
but was also precisely that which brought about the demise of colonialism itself. The challenge was
and is: modernity!
At the heart of modernity is the concept of individual autonomy.
I, of course, would claim that this is fundamentally a Jewish concept, rooted in the Biblical teaching
that each and every person is created in the “Divine Image,” i.e. of inalienable value and dignity.
Nevertheless in making the individual the ultimate arbiter in life’s decisions,
modernity not only facilitated political democracy and the advance of human rights
etc.; ipso facto it also undermined traditional authority and communal loyalties, and thus posed a
challenge to the power of religious institutions and authority itself!
Christianity and Judaism in the West increasingly understood that unless they
engaged modernity constructively – which meant, if not adapting, at least
reinterpreting their traditions in a manner meaningful for modern society – they would
lose their relevance.
84. Excerpt from Rabbi David Rosen’s Article
Religion as a Tool For Good and Evil March 2003
http://www.rabbidavidrosen.net/articles.htm
Of course self-defense is not an unqualified right in Judaism. The
Talmud in tractate Sanhedrin makes it clear that if you can
neutralize or prevent an attack without killing the potential
assailant, but you do kill him – then you are a murderer, even if
you had a legitimate claim to self defense or the defense of
others. It is not only the ends but the means that are a moral
imperative for Judaism. Nevertheless, Judaism is not pacifistic!
Not to act in defense in the face of a threat is to be guilty of the
most serious moral failure. “You shall not stand idly by while your
brother’s blood is spilt,” the Torah declares in Leviticus Chapter
19.
85. Is the Catholic Church Relevant?
The Church stands apart with respect to three issues or “separations”
Contraception – separation of the unitive and reproductive functions of sexual relations
(Theological Abortion)
Abortion – separation of the value and dignity of human life from its prenatal biological
existence (Mental Abortion)
Divorce – separation of the marriage partners after a “one flesh union” has been
established (Physical Abortion)
The Catholic Church will not compromise with what it regards as evil. If it ever does it will
truly become irrelevant.
If the Church is a “hospital for sinners” with a mission to call people to God, it has never
been more relevant.
86. Conditions for a just war - from Mark Latkovic article
(1) Legitimate authority must declare war, not private citizens or groups
(2) The cause must be just ("namely that those who are attacked, should be attacked because they deserve it on
account of some fault")
(3) The war must be waged with a right intention ("so that they intend the advancement of good, or the
avoidance of evil," as Thomas says), which excludes acts of war done out of vengeance, hatred, and other like
motives.[11] This third condition would also encompass the moral quality of one's ends or objectives in fighting a
war. These too must be morally good.
Of these three conditions, it is the second one, "just cause" which determines whether "grounds for war" exist.
According to Finnis, the tradition essentially reduced the reasons for going to war to two: "self-defense, and the
rectification (punitive or compensatory/restitutionary) of a wrong."
The Catechism of the Catholic Church, following recent tradition, adds four other conditions of a more prudential
nature for a war to be morally justified
(4) The damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and
certain
(5) All other means of putting an end to it must have been shown to be impractical or ineffective, that is, war
must be waged as a last resort
(6) There must be serious prospects of success
(7) The use of arms must not produce evils and disorders graver than the evil to be eliminated
It is only after all of these conditions are met, Weigel argues, that "the second set of just-war criteria," that is,
"the 'jus in bello' or 'war-conduct law,'" is engaged
'proportionality,' which requires the use of no more force than necessary to vindicate the just cause
'discrimination,' or what we today call 'non-combatant immunity.'
87. From my 1986 war speech: http://www.cul.detmich.com/alwar.html
1996 note - I did not include in this talk most of the other Just War criteria and am not sure if
I was aware of all of them at the time. Some others are also clearly violated by abortion in all
or most cases. These include the requirements for Just Cause and Last Resort since killing of
the unborn is typically done for less than compelling reasons. Much the same could be said
for the requirements for Comparative Justice and Right Intention. Comparative Justice states
that wars should only be fought when the rights and values involved are so great that they
justify killing. This is typically not the case with abortion. Right Intention states that wars
must only be fought for legitimate intentions and that pursuit of peace and reconciliation
must continue during the conflict while avoiding unnecessarily destructive acts or imposing
unreasonable conditions. Again, these principles are routinely violated in the war on the
unborn. The requirement for Competent Authority states that war must be declared by
those with responsibility for public order, not by private groups or individuals. We have
trivialized this in abortion by permitting minors and other individuals who are frequently
under great stress and often largely or totally ignorant of the nature of the act to make life
and death decisions. There is no other situation where such decisions are treated so casually
by society (consider military actions, capital punishment, police use of deadly force, etc., all
of which are subject to review or appeal). Even the Just War requirement for Probability of
Success could be violated by abortion given what we now know about the negative after
effects of abortion on women.
88. From my 1995 letter to the editor
http://www.cul.detmich.com/lemmolte.html
The fiftieth anniversaries of the atomic bombings have prompted debates about the
ethics of warfare. Meanwhile, America's war on prenatal children has raged on
unabated, routinely trashing every ethical principle. It has consisted exclusively of
literally surgical first strikes against the totally innocent and helpless, intended to
preempt the recognition and protections normally accorded at birth. Rather than
honor the immunity of non-combatants, it has deliberately targeted them. It has
employed poisonous weapons, refusal of quarter and live dismemberment (mutilation)
of the unarmed target population, even subjecting them to experimentation, in
contravention of the laws of war and all international standards for the treatment of
prisoners. It has violated "Just War" principles, including just cause, last resort,
proportionality and competent authority by placing the decision for a death-dealing
act, grotesquely disproportionate to the ends usually sought, in the hands of the
frequently ill-informed, distraught and underage. It's rationalization on the basis of so-
called hard cases has reduced the vast majority of those slaughtered to collateral
damage at rates that would be morally horrendous if practiced by the military.
89. http://www.cul.detmich.com/alwar.html
Excerpt from later in the war speech to local Christian peace activists:
And so, I again pose a rhetorical question. Why do we hate our
unborn children with such intensity? Why are we willing to withhold or
suspend every principle of humane, compassionate, lawful and civilized
behavior when it comes to them? Principles routinely applied in dealing
with the worst of criminals and enemies that would destroy us. Why do
we not give the benefit of the doubt? Why do we not presume personhood?
Why do we allow the most excruciatingly painful methods of execution?
Why do we permit the execution for any reason or no reason? And the
conclusion that I come to in answer to those questions is that the
unborn, if unwanted, confront us with an insoluble problem except by
the use of violence. They cannot be negotiated with, they cannot be
deterred, they cannot be appeased, they cannot be threatened,
embargoed, held hostage, imprisoned or in any way stayed from being
born except by the violence of abortion. For life cannot be stopped
except by death and so we justify this violence to preserve our power.
At the heart of the matter is the issue of control, of power. The
feminists maybe are right after all . . . I tried to look at this as a
conservative/liberal type of issue and I think that both conservatives
and liberals seek control in their own way. I've also heard it described,
this preoccupation with power, as a male thought and action pattern.
This compelling need to conquer, subjugate, control others. One thing
I'm pretty sure it isn't, this need for power, is it is not a Christian preoccupation.
90. UN Convention on the Rights of the Child
"The child, by reason of his physical and mental immaturity,
needs special safeguards and care, including appropriate legal
protection before as well as after birth.“
This Convention has been signed but not ratified by the United
States
I know of no action by the signatories to restrict abortion under
this provision
91. Overall Summary of the Model
The model sets forth the key elements of human rights abuses as
aspects of an idolatrous cult called Abortionism which is based in a
philosophy of human self-worship. It describes the violation of the
critical, protective philosophy of Intrinsicism, the Three Abortions (or
profanements, analogous to the sacraments of true religions) and the
subdivisions of the cult into sects and subsects based on their criteria
for choice, the choice to discriminate against others, even to the point
of rationalizing the total destruction of entire human populations.
92.
93. Roe v. Wade
The Meaning of “Person”
The Court held that unborn persons were entitled to protection under the Due Process Clause
in the case of McArthur v. Scott (1884). By ruling that preborn persons do have the right to due
process, a right that is the fundamental law of the land, they are persons within the meaning
of the Fourteenth Amendment.
An Equal Protection case, involving unborn persons, was decided in the year before
Roe (1972), Weber v. Aetna Casualty & Surety Co.
In McArthur and Weber the Supreme Court upheld the vested rights of unborn persons under
the Due Process and Equal Protection Clauses.
See articles by Gregory J. Roden – references in handout
94. Roe v. Wade
The Meaning of “Person”
“In Roe, Blackmun was at odds with his own remark, “[U]nborn children . . . have been
represented by guardians ad litem.” That is because in Roe, the Supreme Court rejected a motion
by a guardian ad litem, appointed in the state of Illinois to represent preborn children, to make
arguments on their behalf (Doe v. Scott, 321 F. Supp. 1385 [ND Ill. 1971], cert. denied, 409 U.S.
817, 1972). Preborn persons were thereby denied a hearing in Roe. Hence, by means of the rule
pronounced in McArthur v. Scott, the case of Roe v. Wade was not just wrongly decided, it is null
and void with regard to the rights of preborn persons.
“The net result is that we have two Supreme Court cases coming to opposing conclusions:
McArthur v. Scott holding that preborn persons have the right to due process, and Roe holding
that preborn persons have no constitutional rights. Which case should be followed? First, Roe was
obviously wrong as a matter of fact, since McArthur v. Scott preceded it. Second, McArthur v.
Scott’s holding concerns the procedural right to due process, a right that is the fundamental law of
the land—a right without which all other rights would be unenforceable. If the rule of law means
anything, any court would be justified under our Constitution in disregarding Roe and following
McArthur v. Scott.”
Quoted from article by Gregory J. Roden