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Charlie Gard will die. But is it murder?

Here, I will not discuss the question of parental vs. state authority in life-or-death decisions. I only want to talk about the life-or-death decisions themselves, and I want to challenge the brutally simplistic narrative that there are two sides: People who want to treat Charlie further, who are good, and people who want to withdraw Charlie’s life support, who are bad.

It’s not so simple.

Read the rest of my latest for The Catholic Weekly.

Photo: U.S. Air Force photo/Staff Sgt. Bennie J. Davis III

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What the Catholic Church teaches about death with dignity

“Death with dignity” laws are both sensible and compassionate; religious prohibitions of suicide are both emotional and cruel.     

Too often, that’s how the narrative goes when we discuss end-of-life issues and the laws surrounding them. Secular folks claim that, when people of faith protest against legalized suicide and euthanasia, our arguments are based in emotion, passion, or even a sadistic appetite for pain and suffering.

On the contrary, the Catholic Church’s teachings are both consistent and compassionate.

In light of recent discussions of Supreme Court nominee Neil Gorsuch and his views on assisted suicide and euthanasia, and in light of the story of a Dutch doctor who directed family members to hold down a struggling old woman so he could carry out her “assisted suicide,” I’m sharing again this article from 2013. The research I did for it corrected many of my own misconceptions about what it means to be pro-life at the end of life.

***

“Technology runs amok without ethics,” says Tammy Ruiz, a Catholic nurse who provides end-of-life care for newborns. “Making sure ethics keeps up with technology is one of the major focuses of my world.”

How do Catholics like Ruiz honor the life and dignity of patients, without playing God—either by giving too much care, or not enough?

Cathy Adamkiewicz had to find that balance when she signed the papers to remove her four-month-old daughter from life support. The child’s bodily systems were failing, and she would not have survived the heart transplant she needed. She had been sedated and on a respirator for most of her life. Off the machines, Adamkiewicz says, “She died peacefully in my husband’s arms. It was a joyful day.”

“To be pro-life,” Adamkiewicz explains, “does not mean you have to extend life forever, push it, or give every type of treatment.”

Many believe that the Church teaches we must prolong human life by any means available, but this is not so. According to the Catechism of the Catholic ChurchDiscontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of “over-zealous” treatment” (CCC, 2278).

Does this mean that the Church accepts euthanasia or physician-assisted suicide—that we may end a life to relieve suffering or because we think someone’s “quality of life” is too poor? No. The Catechism continues: “One does not will to cause death; one’s inability to impede it is merely accepted” (CCC, 2278).

Richard Doerflinger, associate director of Pro-Life Activities at the USCCB, explains that caregivers must ask, “What good can this treatment do for this person I love? What harm can it do to him or her? This is what Catholic theology calls ‘weighing the benefits and burdens of a treatment.’ If the benefit outweighs the burden, in your judgment, you should request the treatment; otherwise, it would be seen as morally optional.”

Palliative care is also legitimate, even if it may hasten death—as long as the goal is to alleviate suffering.

But how are we to judge when the burdens outweigh the benefits?

Some decisions are black and white: We must not do anything, or fail to do anything, with the goal of bringing about or hastening death. “An act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator (CCC, 2277).

The dehydration death of Terry Schiavo in 2005 was murder, because Schiavo was not dying. Withdrawing food and water had the direct goal of killing her.

But if a man is dying of inoperable cancer and no longer wishes to eat or drink, or his body can no longer process nutrition, withdrawing food and water from him might be ethical and merciful. He is already moving toward death, and there is no reason to prolong his suffering.

Moral Obligations

Our moral obligations are not always obvious. Laura Malnight struggled with doubt and fear as she contemplated the future of her tiny newborn quadruplets. Two of them had pneumonia.

“It was horrible to watch them go through what they had to go through to live, being resuscitated over and over again,” Malnight says.

One baby was especially sick and had suffered brain damage. The doctors who had pushed her to do “selective reduction” while she was pregnant now urged her to stop trying to keep her son alive. “They said we were making a horrible mistake, and they painted a terrible picture of what his life would be like in an institution,” Malnight says.

Exhausted and overwhelmed, Malnight was not able to get a clear answer about the most ethical choice for her children.

Everyone told her, “The baby will declare himself,” signaling whether he’s meant to live or die. “But,” says Malnight, “my only experience with motherhood was with these babies, in their isolettes. The thing was, we would put our hands over our son and he would open his eyes, his breathing would calm.”

“We just kind of muddled through,” she says. Her quadruplets are now 13 years old, and her son, while blind and brain-damaged, is a delightful and irreplaceable child.

Doerflinger acknowledges Malnight’s struggle: “Often there is no one right or wrong answer, but just an answer you think is best for your loved one in this particular situation, taking into account that patient’s own perspective and his or her ability to tolerate the burdens of treatment.”

The key, says Cathy Adamkiewicz, is “not to put our human parameters on the purpose of a human life.”

When she got her infant daughter’s prognosis from the neurologist, she told him, “You look at her as a dying system. I see a human being. Her life has value, not because of how much she can offer, but there is value in her life.”

“Our value,” Cathy says, “is not in our doing, but in our being. Doerflinger agrees, and emphasizes that “every life is a gift. Particular treatments may be a burden; no one’s life should be dismissed as a burden.”

He says that human life is “a great good, worthy of respect. At the same time, it is not our ultimate good, which lies in our union with God and each other in eternity. We owe to all our loved ones the kind of care that fully respects their dignity as persons, without insisting on every possible means for prolonging life even if it may impose serious risks and burdens on a dying patient. Within these basic guidelines, there is a great deal of room for making personal decisions we think are best for those we love.”

Because of this latitude, a living will is not recommended for Catholics. Legal documents of this kind cannot take into account specific, unpredictable circumstances that may occur. Instead, Catholic ethicists recommend drawing up an advance directive with a durable power of attorney or healthcare proxy. A trusted spokesman is appointed to make medical decisions that adhere to Church teaching.

Caregivers should do their best to get as much information as possible from doctors and consult any priests, ethicists, or theologians available—and then to give over care to the doctors, praying that God will guide their hearts and hands.

Terri Duhon found relief in submitting to the guidance of the Church when a sudden stroke caused her mother to choke. Several delays left her on a ventilator, with no brain activity. My husband and I couldn’t stand the thought of taking her off those machines. We wanted there to be a chance,” she says. But as the night wore on, she says, “We reached a point where it was an affront to her dignity to keep her on the machines.”

Duhon’s words can resonate with caregivers who make the choice either to extend life or to allow it to go: “I felt thankful that even though all of my emotion was against it, I had solid footing from the Church’s moral teaching. At least I wasn’t making the decision on my own.”

Adamkiewicz agrees. “It’s so terrifying and frustrating in a hospital,” she remembers. “I can’t imagine going through it without having our faith as our touchstone during those moments of fear.”

 *********

End of life resources

Ethical and Religious Directives for Catholic Healthcare Services (from the USCCB)

Evangelium Vitae

Pope John Paul II, To the Congress on Life-Sustaining Treatments and Vegetative State, 20 March 2004 

NCBCenter.org provides samples of an advance directive with durable power of attorney or healthcare proxy.

This article was originally published in Catholic Digest in 2013.

What the Catholic Church teaches about care for the dying

“Death with dignity” laws are both sensible and compassionate; religious prohibitions of suicide are both emotional and cruel.

Too often, that’s how the narrative goes when we discuss end-of-life issues and the laws surrounding them. Secular folks claim that, when Catholics and others protest against legalized suicide and euthanasia, our arguments are based in emotion, passion, or even a sadistic appetite for pain and suffering.

On the contrary, the Catholic Church’s teachings are both consistent and compassionate.

In light of recent discussions of Supreme Court nominee Neil Gorsuch and his views on assisted suicide and euthanasia, and in light of the story of a Dutch doctor who directed family members to hold down a struggling old woman so he could carry out her “assisted suicide,” I’m sharing again this article from 2013. The research I did for it corrected many of my own misconceptions about what it means to be pro-life at the end of life.

 

***

“Technology runs amok without ethics,” says Tammy Ruiz, a Catholic nurse who provides end-of-life care for newborns. “Making sure ethics keeps up with technology is one of the major focuses of my world.”

How do Catholics like Ruiz honor the life and dignity of patients, without playing God—either by giving too much care, or not enough?

Cathy Adamkiewicz had to find that balance when she signed the papers to remove her four-month-old daughter from life support. The child’s bodily systems were failing, and she would not have survived the heart transplant she needed. She had been sedated and on a respirator for most of her life. Off the machines, Adamkiewicz says, “She died peacefully in my husband’s arms. It was a joyful day.”

“To be pro-life,” Adamkiewicz explains, “does not mean you have to extend life forever, push it, or give every type of treatment.”

Many believe that the Church teaches we must prolong human life by any means available, but this is not so. According to the Catechism of the Catholic ChurchDiscontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of “over-zealous” treatment” (CCC, 2278).

Does this mean that the Church accepts euthanasia or physician-assisted suicide—that we may end a life to relieve suffering or because we think someone’s “quality of life” is too poor? No. The Catechism continues: “One does not will to cause death; one’s inability to impede it is merely accepted” (CCC, 2278).

Richard Doerflinger, associate director of Pro-Life Activities at the USCCB, explains that caregivers must ask, “What good can this treatment do for this person I love? What harm can it do to him or her? This is what Catholic theology calls ‘weighing the benefits and burdens of a treatment.’ If the benefit outweighs the burden, in your judgment, you should request the treatment; otherwise, it would be seen as morally optional.”

Palliative care is also legitimate, even if it may hasten death—as long as the goal is to alleviate suffering.

But how are we to judge when the burdens outweigh the benefits?

Some decisions are black and white: We must not do anything, or fail to do anything, with the goal of bringing about or hastening death. “An act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator (CCC, 2277).

The dehydration death of Terry Schiavo in 2005 was murder, because Schiavo was not dying. Withdrawing food and water had the direct goal of killing her.

But if a man is dying of inoperable cancer and no longer wishes to eat or drink, or his body can no longer process nutrition, withdrawing food and water from him might be ethical and merciful. He is already moving toward death, and there is no reason to prolong his suffering.

Moral Obligations

Our moral obligations are not always obvious. Laura Malnight struggled with doubt and fear as she contemplated the future of her tiny newborn quadruplets. Two of them had pneumonia.

“It was horrible to watch them go through what they had to go through to live, being resuscitated over and over again,” Malnight says.

One baby was especially sick and had suffered brain damage. The doctors who had pushed her to do “selective reduction” while she was pregnant now urged her to stop trying to keep her son alive. “They said we were making a horrible mistake, and they painted a terrible picture of what his life would be like in an institution,” Malnight says.

Exhausted and overwhelmed, Malnight was not able to get a clear answer about the most ethical choice for her children.

Everyone told her, “The baby will declare himself,” signaling whether he’s meant to live or die. “But,” says Malnight, “my only experience with motherhood was with these babies, in their isolettes. The thing was, we would put our hands over our son and he would open his eyes, his breathing would calm.”

“We just kind of muddled through,” she says. Her quadruplets are now 13 years old, and her son, while blind and brain-damaged, is a delightful and irreplaceable child.

Doerflinger acknowledges Malnight’s struggle: “Often there is no one right or wrong answer, but just an answer you think is best for your loved one in this particular situation, taking into account that patient’s own perspective and his or her ability to tolerate the burdens of treatment.”

The key, says Cathy Adamkiewicz, is “not to put our human parameters on the purpose of a human life.”

When she got her infant daughter’s prognosis from the neurologist, she told him, “You look at her as a dying system. I see a human being. Her life has value, not because of how much she can offer, but there is value in her life.”

“Our value,” Cathy says, “is not in our doing, but in our being. Doerflinger agrees, and emphasizes that “every life is a gift. Particular treatments may be a burden; no one’s life should be dismissed as a burden.”

He says that human life is “a great good, worthy of respect. At the same time, it is not our ultimate good, which lies in our union with God and each other in eternity. We owe to all our loved ones the kind of care that fully respects their dignity as persons, without insisting on every possible means for prolonging life even if it may impose serious risks and burdens on a dying patient. Within these basic guidelines, there is a great deal of room for making personal decisions we think are best for those we love.”

Because of this latitude, a living will is not recommended for Catholics. Legal documents of this kind cannot take into account specific, unpredictable circumstances that may occur. Instead, Catholic ethicists recommend drawing up an advance directive with a durable power of attorney or healthcare proxy. A trusted spokesman is appointed to make medical decisions that adhere to Church teaching.

Caregivers should do their best to get as much information as possible from doctors and consult any priests, ethicists, or theologians available—and then to give over care to the doctors, praying that God will guide their hearts and hands.

Terri Duhon found relief in submitting to the guidance of the Church when a sudden stroke caused her mother to choke. Several delays left her on a ventilator, with no brain activity. My husband and I couldn’t stand the thought of taking her off those machines. We wanted there to be a chance,” she says. But as the night wore on, she says, “We reached a point where it was an affront to her dignity to keep her on the machines.”

Duhon’s words can resonate with caregivers who make the choice either to extend life or to allow it to go: “I felt thankful that even though all of my emotion was against it, I had solid footing from the Church’s moral teaching. At least I wasn’t making the decision on my own.”

Adamkiewicz agrees. “It’s so terrifying and frustrating in a hospital,” she remembers. “I can’t imagine going through it without having our faith as our touchstone during those moments of fear.”

 *********

End of life resources

 

Ethical and Religious Directives for Catholic Healthcare Services (from the USCCB)

Evangelium Vitae

Pope John Paul II, To the Congress on Life-Sustaining Treatments and Vegetative State, 20 March 2004 

NCBCenter.org provides samples of an advance directive with durable power of attorney or healthcare proxy.

This article was originally published in Catholic Digest in 2013.

Doctor Who at the March for Life

Three of my kids are going to the March for Life! This will be the first time anyone from our family has been able to participate.

My kids are pretty great, of course, but I was bowled over when I saw the signs they made. Here is what they have so far (and they may be unfinished, I’m not sure):

mfl-900-years
SOLID POINT. This one was made by my son, Moe. On the other side, it says this:

mfl-prolife-feminist

My daughter Dora made this excellent suggestion:

mfl-eliminate-crisis

Who could argue with that?

And my daughter Clara came up with this, which is neither snappy nor concise, but it made me cry:

mfl-beautiful

*sniff*

I’m really proud of them. They’re going to spend a couple of days with a bunch of people they don’t know at all, they’re going to spend the night and part of another on a bus, and they’re going to be out in the cold all day, and probably get yelled at. Please pray for them and for everyone who participates — and for everyone who witnesses them, too, including any protestors.

Have you been to the March for Life? Are you going this year? Got any last minute suggestions for how to make the most of the day?  And tell me about your amazing signs!

 

 

 

Pro-Choice Feminists and Pro-Life Feminists should march together

Here’s a cheering thought about 2017: It’s gonna be a banner year for comedians.

It’s also shaping up to be a surprisingly good year for pro-lifers. Not because Trump has done anything whatsoever to help save babies or protect women. Maybe he’ll take the trouble to reinstate the largely symbolic Mexico City policy, maybe he won’t; but so far, his pro-life credentials are exactly zero, if you’re generous. [ETA: Shortly after I wrote this, Trump reinstated the Mexico City policy. Credit where it’s due.]

But never mind him, because people who are actually pro-life aren’t waiting for him to remember there’s such a thing as us. Women in seven continents turned out for the Women’s March, to protest his election and to support causes dear to women — causes like education, healthcare, racial justice, protection and respect for the disabled, and, well, everything else. Women are interested in all kinds of things; and even progressive women have more on their mind than abortion abortion abortion. That’s the nice thing about a protest: You show up and say what you want to say (even if you can’t even talk yet).

Yeah, the protest was organized and funded by pro-choicers. Yeah, “abortion rights” became one of the planks of their platform, after a stink was raised in some quarters. But tons of pro-life women showed up anyway, because pro-life is a feminist cause ne plus ultra. As the giant banner said — the banner that led the march, because Students For Life decided to run right out in front — “ABORTION BETRAYS WOMEN.”

So there were pro-life feminists there. In some venues, they were attacked and screamed at; in some venues, they were greeted with respect and support, even from women who didn’t agree with them. These are the reports from the women I know who were actually there.

Even more heartening than this reception is what happened on Saturday Night Life. You can see the entire segment here, but here’s the money part:

Did you catch that?  The man just told his audience that pro-lifers are feminists, and that they absolutely belong in a pro-woman march, because a feminist is simply a reasonable person. He used the phrase “pro-life,” not “anti-choice” or “anti-abortion rights.”

Here’s the transcript of this segment:

It was an amazing show of support for feminism, but some feminist groups were asked not to march because of their pro-life views, which raises the question: “What makes a feminist a feminist?” It’s confusing. 

My mother raised seven kids by herself and she’s the strongest woman I know, so I asked her if she was a feminist, and she said, “Boy, God made Adam and EVE,” I was like, “That’s not what that means.”

A feminist is really just someone who believes in rights for women, and that’s easy to get behind. Until you get behind a feminist wearing a uterus hat and then you’re like, “There are levels to this.”

I just think it’s weird to have a special name for just being a reasonable person, because that’s all it is. Believing in equality just means you’re not a dick, and for me, that enough.

Folks, Donald Trump is a dick. Not because he claims to be anti-abortion, but because he treats women and children, and anyone else who seems vulnerable, like dirt to be trampled under his feet.

Shall I tell you what I want, as a feminist?

I want no girl, teenager, or woman to feel that she has to have a sexual relationship she doesn’t want.
I want no girl, teenager, or woman to feel pressured to act out the porn that’s shaped the desires of a generation.
I want no girl, teenager, or woman to be mocked, pressured, or chided by her friends, her boyfriend, her doctor, or the culture at large for deciding not to have sex with someone.

I want every woman to know that, if she gets pregnant unintentionally, the father of the child will behave like an adult — not just ponying up a few hundred dollars and a ride to the abortion clinic to erase his mistake, but taking on real, shared, self-giving responsibility. I want women to know that the pregnancy is not just her problem.

I want rape victims to be treated with dignity and respect, not suspicion and blame and aggression from schools, from the legal system, and from their neighbors.

I want unplanned pregnancies to stop meaning stigma, shame, and horror.

I want unplanned pregnancies to stop meaning that a woman’s education must end.

I want unplanned pregnancies to stop meaning that a woman is doomed to poverty.

I want unplanned pregnancies to stop meaning the end of a career.

I want women carrying a disabled unborn baby to know that her child has a shot at being treated with dignity by the world, if she’s allowed to be born.

I want women carrying a black unborn baby to know that her child has a shot at being treated with dignity by the world, if she’s allowed to be born.

I want women carrying an unborn girl to know that her child has a shot at being treated with dignity by the world, if she’s allowed to be born.

I want a world where it doesn’t even occur to people to consider abortion, because there are so many, many alternatives. Pro-lifers and pro-choicers can work together to provide these alternatives. And that’s what we have in common.

If pro-choice feminists agree with even part of this, then you’re damn right we are sisters. You’re damn right we belong marching together.

Don’t underestimate the power of popular culture to change hearts and minds. It’s already becoming more acceptable to be pro-life. It’s already becoming more evident that there is more to us than “no, no, no.”  Today’s young adults are looking around at the cultural wasteland left behind after the sexual revolution, and they’re thinking, “Well, that didn’t work. What else can we try?”

Some of them are trying on pro-life feminism. I think it looks pretty good on them — and apparently, so does Saturday Night Live.

So, you folks who are stamping your feet and huffing and puffing over the scandal of pro-lifers turning up at a pro-choice march? You Catholics who are up in arms over pro-life women inflating the numbers of the march, and giving aid and comfort to our ideological enemies? Check it out:

Pro-life feminists who marched got Saturday Night Live to utter the phrase “pro-life,” and to call them reasonable people, to admit that they are feminists, too. Tell me how you were planning to achieve that by sitting at home in your MAGA hat, annotating your list of Catholics We Find Upsetting.

While you were busy taking incriminating screenshots of your neighbor to send to your priest, pro-lifers feminists were bringing their message home. And they’re changing the culture.

Keep marching, sisters.

Catholic pro-lifers at the Women’s March? Get used to it.

Were you surprised, even shocked, to see Catholics and other pro-lifers joining in at the Women’s March — the march that was funded and organized by pro-choicers, and which backed out of partnering with pro-life groups?

Numerous Catholics told me it was a scandal that they were there.

Well, get used to it. The pro-life establishment abandoned women and children when they threw in their lot with Trump. Get used to seeing pro-lifers strike out on their own, welcome or not.

When you in the Republican establishment helped Trump win, you told the world, “This is what a pro-life leader looks like like.” You told the world:

–A pro-lifer is a serial adulterer who proudly thinks with his penis.

–A pro-lifer responds to an unplanned pregnancy by saying, “Oh, great” and asking the mother what she’s going to “do about it.”

–A pro-lifer tells the world that a woman isn’t qualified to lead if we don’t enjoy looking at her face.

–A pro-lifer, when asked about his baby daughter, speculates on how big her tits will be some day.

–A pro-lifer mentions several times in several ways that, if he weren’t Ivanka’s father, he’d be dating her because of her gorgeous body.

–A pro-lifer will appoint ludicrously unqualified cabinet members whose only asset is their promises to cut funding for food and housing, programs which disproportionately support women and children.

–A pro-lifer is enthusiastic about torture, and is proud to turn his back on refugees.

–A pro-lifer thinks that life-saving vaccines cause autism, and is reportedly considering appointing a vaccine skeptic to investigate vaccine safety.

–A pro-lifer has promised repeatedly to repeal the law that has given millions of women (including me) basic healthcare for the first time.

–A pro-lifer appoints an education head who thinks that special needs kids don’t have a right to an education, and that the states should (like Texas did) be free to just stop making it possible for special needs kids to go to school.

–And of course a pro-lifer, as a newlywed, brags about kissing women without consent and then grabbing women by the pussy. And pro-lifers say that talking about “fucking” married “bitches” is “locker room banter” and can be excused as long as we also talk about ISIS.

You elected Trump and told the world that we had to vote for him, because he is pro-life. You even said that it was a mortal sin not to vote for him. And then you told women that they weren’t real Catholics because they marched against him.

Tell me again that women are shameful and disgraceful for telling the world that this man does not represent us. They’re the disgrace. Not him. Tell me again.

Tell me again that Catholic women who marched on Saturday aren’t real Catholics. Tell me again that they are the ones who should be cast out, because they are in the street at the same time as women with silly hats. Tell me that they are the scandal, and not the party who betrayed women and elected Trump.

Tell me again how the true disgrace is when young pro-lifers march in the streets with signs shouting “ABORTION BETRAYS WOMEN,” and the Huffington Post reports it, with numerous photos and ample quotes from pro-lifers. Also Slate, The Atlantic, and numerous other left-leaning websites.

Tell me what a scandal it is that “pro-life feminist” is now a thing.

God bless you, Destiny Herndon De La Rosa, Abby Johnson, Aimee Murphy, Students for Life, and all the strong, smart women who had the courage to face not only the abuse of pro-choicers but the abuse of your fellow Catholics. God bless you for telling the world that abortion hurts women, that pro-life is pro-women. God bless you for turning over your lives to the pro-life cause, when even other pro-lifers refused to help.

And God bless you for being physically there, for putting yourself right next to women who have been told all their lives that pro-lifers are rigid, angry, fanatical misogynists. God bless you for talking to them, showing them that we are human, showing them that there is another way of seeing the world.

You are the ones who are changing hearts; and that is how abortion is defeated. Not by signing bills, not by babbling catchphrases when it’s politically expedient and shrugging them off when it’s not. Not by yanking help away from the needy.

Abortion is defeated when pro-lifers have the courage to go where they are not invited. The election of Donald Trump made it very clear that respect for women is not important to the republican party. So be it. Pro-lifers who do respect women will go elsewhere.

The old categories do not hold. If Trump is the leader of the republican party, then the republican party is no longer the home for people who value family, who cherish children, who respect women. Pro-life American are now politically homeless; and so, like so many of the homeless, they took to the streets.

Expect to see more of this kind of thing. The old categories do not hold.
***

Image: Screenshot from Fox News interview with Destiny Herndon-De La Rosa of New Wave Feminists

On Fr. Pavone and the display of dead bodies

To my protestant friend: You say that depictions of Christ’s suffering in the centre of worship makes you feel worried. It should. It should shake you to the core.

Read the rest of my latest post at The Catholic Weekly here.

Note: I’ve been posting for The Catholic Weekly at the beginning of each week. Here are my posts from the last two weeks:

How to avoid becoming a spiritual miser

Catholics, stop being so weird about women

 

 

Gender Reveal Parties and the Discernment of Amoral Issues

Baby_boy,_one_month_old

A reader writes:

I cannot understand why some practicing Catholics that I know do not agree that referring to a child by his/her gender and name before birth (as soon as it can be known) is MORE life-affirming than not doing so, and is clearly a moral issue because of the inherent dignity of the unborn.

Read my response at the Register.

***