PASTOR’S NOTES

The Church is mindful of the plight of some couples who desire to become parents. In their ethical directives the bishops of our country have stated: “When the marital act of sexual intercourse is not able to attain its procreative purpose, assistance that does not separate the unitive and procreative ends of the act, and does not substitute for the marital act itself, may be used to help married couples conceive.” (38) They add: “those techniques of assisted conception that respect the unitive and procreative meanings of sexual intercourse and do not involve the destruction of human embryos, or their deliberate generation in such numbers that it is clearly envisaged that all cannot implant and some are simply being used to maximize the chances of others implanting, may be used as therapies for infertility.” (39) Therefore, all in vitro fertilization is morally wrong. It leads us to a conclusion that child-bearing is a right rather than a privilege and responsibility, as well as giving us almost a mechanical concept of procreation and thereby lessening our reverence for human life. A second area of concern for the bishops is a modern idea of maternal surrogacy. Unequivocally, they teach: “Because of the dignity of the child and of marriage, and because of the uniqueness of the mother-child relationship, participation in contracts or arrangements for surrogate motherhood is not permitted. Moreover, the commercialization of such surrogacy denigrates the dignity of women, especially the poor.” (42) I would add that when even well meaning and generous people participate in the above procedures they are focusing more on their own desires rather than the good of any potential offspring. No one has yet been able to ascertain the physical, psychological, or spiritual destinies of these children. Our shepherds quickly add to their admonitions that “a Catholic health care institution that provides treatment for infertility should offer not only technical assistance to the infertile couples but also should help couples pursue other solutions (e.g. counseling, adoption).” (43) In our archdiocese the agencies of Catholic charities can be very helpful. When pregnancy does occur, our leaders mandate that “a Catholic health care institution should provide prenatal, obstetric, and post natal services for mothers and their children in a manner consonant with its mission.” (44)

As we commemorate this week the tragic Roe v. Wade decision of the Supreme Court and pray for the reversal of the culture of death we hear the united voice of the Church’s teachers:
“Abortion (that is, the directly intended termination of pregnancy before viability or the directly intended destruction of a viable fetus) is never permitted. Every procedure whose sole immediate effect is the termination of pregnancy before viability is an abortion, which, in its moral context, includes the interval between conception and implantation of the embryo. Catholic health care institutions are not to provide abortion services, even based upon the principle of material cooperation. In this context, Catholic health care institutions need to be concerned about the danger of scandal in any association with abortion providers.” (45) An example of the latter would be granting hospital privileges to a physician who performs abortions. Many state and federal efforts in legislation are attempting to remove long held conscience clauses covering institutions and individuals. The compassion of Christ and His Church must be always shown by reaching out to those who have been involved in trauma of abortion. Project Rachel is but one example.

The Bishops specifically invoke the moral principle of double effect when presented with the challenge of dealing with the serious illness of a pregnant woman. “Operations, treatments, and medications that have as their direct purpose the cure of a proportionately serious pathological condition of a pregnant woman are permitted when they cannot be safely postponed until the unborn child is viable, even if they will result in the death of the unborn child. In case of extra-uterine pregnancy, no intervention is moral but which constitutes a direct abortion. For a proportionate reason, labor may be induced after the fetus is viable”. (47-49) Again, the clear intention is the preservation of life, though the death of an unborn child might be seen as a possible outcome.

In the area of prenatal care doctors often recommend testing, such as amniocentesis. Such activity brings a caution: “Prenatal diagnosis is permitted when the procedure does not threaten the life or physical integrity of the unborn child or the mother and does not subject them to disproportionate risks; when the diagnosis can provide information to guide preventative care for the mother or pre-or postnatal care for the child; and when the parents, at least the mother, give free and informed consent. Prenatal diagnosis is not permitted when undertaken with the intention of aborting an unborn child with a serious defect.” (50) I might say anecdotally that infallibility is not attached to any medical procedure.

We hear today a great deal about embryonic stem cell research. Much touted as the wave of future scientific research it is an area of much disinformation. The Church applauds progress in the care of humans but not at the expense of members of future generations. The Church rejoices in what has been learned from experimentation on adult stem cells. In fact, it is from such cells that all advancements have come. Some scientists, indeed, have stated that embryos from the unborn are too unstable to have any material contribution to medicine. The Church repudiates that effort which seeks to cure illness at the expense of those aborted. “Non-therapeutic experiments on a living embryo or fetus are not permitted, even with the consent of the parents. Therapeutic experiments are permitted for a proportionate reason with the free and informed consent of the parents or, if the father cannot be contacted, at least of the mother. Medical research that will not harm the life or physical integrity of an unborn child is permitted with parental consent.

Though some of this column might seem technical, it is important that we understand where the Church stands. Too often we abandon hope if we try to seek a correct understanding from the media.

Please pray for the cause of life in our nation and the world. I will remember you all as I celebrate the Annual Mass for Life
with Archbishop Dolan.

Vivat Jesus

Fr. Brian