Pray to Our Lady of Guadalupe for the Unborn

The image of Our Lady of Guadalupe
on St. Juan Diego's tilma

Today's feast of Our Lady of Guadalupe is an especially important one for millions of Catholics in the Americas and around the world who pray to the Blessed Virgin Mary for the protection of human life, especially for developing human beings in the womb: the unborn children who are faced with the danger of abortion.

The pregnant aspect of Our Lady's image on Saint Juan Diego's tilma (cactus cloth) has made Our Lady of Guadalupe a symbol for the plight of the unborn. It is a constant reminder of God's mercy and Divine Intervention in the world, and Our Lady's continued work for the salvation of souls that includes exposing the deception of the Evil One and his demons.

It is for that very purpose that Our Lady has appeared in so many places throughout the centuries: to eradicate pagan worship, debauchery, New Age and occult practices, and all other types of evil, and in the process has been, and continues to be, our light to Christ, showing us the path to Jesus.

The image of Our Lady of Guadalupe, was revealed in 1531, when St. Juan Diego unfolded his tilma (full of flowers) in front the local bishop and as the flowers fell to the floor, the exquisitely detailed painting of Our Lady was seen by all present. 

Our Lady's image also draws our attention to its supernatural power and the fact that it caused the conversion of eight million Aztecs and other indigenous people in less than ten years, in the area that is known today as Mexico. 

Saint Juan Diego was himself converted to the Catholic faith some time between 1524-1525, and was baptized by a Franciscan priest, Fr. Peter da Gand, one of the first Franciscan missionaries.

Praying for conversions is an important aspect in the fight against abortion, euthanasia and assisted suicide, contraception, in vitro fertilization, the death penalty, and all other threats to the value and inviolability of human life. Our Lady of Guadalupe is the powerful intercessor that we have recourse to in the fight against the Culture of Death.

It is important to remember that the fight to protect the unborn is primarily a spiritual battle that must be fought with spiritual weapons, of which the Holy Mass and group recitation of the Rosary—the two most powerful forms of prayer—are essential weapons in the spiritual arsenal to fight the good fight.

In addition to the Mass, Rosary, and your own personal prayers, you may want to consider the following selected prayers taken from Michael Brown's Marian devotional book, Seven Days With Mary, in which he dedicates one of the seven days to Our Lady of Guadalupe:

Prayer of John Paul II

Virgin of Guadalupe, Mother of the Americas, grant to our homes the grace of loving and respecting life in its beginnings, with the same love which you conceived in your womb the life of the Son of God. Blessed Virgin Mary, Mother of Fair Love, protect our families, so that they may always be united, and bless the upbringing of our children. We beg you grant us a great love for all the holy Sacraments, which are, as it were, the signs that your Son left us on earth. Thus, Most Holy Mother, with the peace of God in our conscience, with our hearts free from evil and hatred, we will be able to bring to all true joy and true peace, which come to us from your Son, Our Lord Jesus Christ, Who with God the Father and the Holy Spirit, lives and reigns forever and ever. Amen. (47)

Morning Offering

Immaculate Heart of Mary, heart of my mother, Our Lady of Guadalupe, I unite to thy purity, thy sanctity, thy zeal, and thy love, all my thoughts, words, acts, and suffering this day, that there may be nothing in me that does not become through thee a pleasure to Jesus, a gain for souls, and an act of reparation for the offenses against thy heart. (49)

Closing Prayer

Remember, O most gracious Virgin of Guadalupe, that in your apparitions on Mount Tepeyac you promised to show pity and compassion to all who, loving and trusting you, seek your help and protection.

Accordingly, listen now to our supplications and grant us consolation and relief. We are full of hope that, relying on your help, nothing can trouble or affect us. As you have remained with us through your admirable image, so now obtain for us the graces we need. Amen. (51)  

So important is Our Lady of Guadalupe in the Americas that in 1945, Pope Pius XII decreed Our Lady of Guadalupe to be “Patroness of all the Americas,” and today in Mexico, it is a Holy Day of Obligation.

In more recent times during his pastoral visit to Mexico, Saint John Paul II, in his homily at the Basilica of Our Lady of Guadalupe, Mexico City on Saturday, January 23, 1999, entrusted the future of the continent and the Church to the Blessed Virgin Mary, imploring the Holy Virgin of Guadalupe to, "Save the nations and peoples of this continent. Teach everyone, political leaders and citizens, to live in true freedom and to act according to the requirements of justice and respect for human rights, so that peace may thus be established once and for all." (9)

Saint John Paul II, who was well known as a staunch defender of human life, stated during that homily, “...[T]he Church must proclaim the Gospel of life and speak out with prophetic force against the culture of death.” (8)

It was in 1995, only four years prior to that homily, that St. John Paul II released his encyclical on the Gospel of Life, Evangelium Vitae; an essential reading for anyone who wants to understand the Church's teaching on the value and inviolability of human life, and the many threats to it. For those who are somewhat new to the life of St. John Paul II, here is an excerpt from Evangelium Vitae that captures the richness of this encyclical and his commitment to the protection of the unborn:

"Your eyes beheld my unformed substance" (Ps 139:16): the unspeakable crime of abortion 

Among all the crimes which can be committed against life, procured abortion has characteristics making it particularly serious and deplorable. The Second Vatican Council defines abortion, together with infanticide, as an "unspeakable crime".

But today, in many people's consciences, the perception of its gravity has become progressively obscured. The acceptance of abortion in the popular mind, in behaviour and even in law itself, is a telling sign of an extremely dangerous crisis of the moral sense, which is becoming more and more incapable of distinguishing between good and evil, even when the fundamental right to life is at stake. Given such a grave situation, we need now more than ever to have the courage to look the truth in the eye and to call things by their proper name, without yielding to convenient compromises or to the temptation of self-deception. In this regard the reproach of the Prophet is extremely straightforward: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness" (Is 5:20). Especially in the case of abortion there is a widespread use of ambiguous terminology, such as "interruption of pregnancy", which tends to hide abortion's true nature and to attenuate its seriousness in public opinion. Perhaps this linguistic phenomenon is itself a symptom of an uneasiness of conscience. But no word has the power to change the reality of things: procured abortion is the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from conception to birth. (58)

If we look to the human sacrifices of St. Juan Diego's time (1500s) and our modern times, we can easily draw a parallel between the demonic worship during the Aztec era with that of today's abortions: the mass murder of innocent human beings in the womb performed in hospitals, "health care centers," "women's care clinics," and so-called "family-planning facilities" such as Planned Parenthood.

The Aztecs offered human sacrifices as part of their worship to two chief Aztec gods (demons), Huitzilopochtli and Tezcatlipocawhich, of which the most popular was the brutal ritual performed on top of Aztec pyramids. The Our Lady of Guadalupe web site at sancta.org details this:

Perhaps the most popular of the public rituals was taking the victims to the tops of the Aztec pyramids where they were laid on top of a flat stone. There, the priests cut open their chests and their hearts were ripped out. The bodies were then thrown down the steps of the pyramid.

After the bodies tumbled down the stairs, the priests removed the limbs, cooked and ate them. Specially hands and thighs were considered the best delicacies. The heads were placed in skull racks for public exhibition.

The atrocities committed in our modern times against human life, as during the Aztec era, are inspired and influenced by the demonic. Just as the Aztecs intentionally offered their human sacrifices to their gods (demons), so too are people today intentionally performing abortions as part of a blood sacrifice and offering to Satan.

Here in Canada, where abortion is available on demand, we are in great need of God's Divine Intervention and Our Lady of Guadalupe's intercession to eradicate abortion and all other threats to human life (euthanasia and assisted suicide, contraception, in vitro fertilization) from the landscape.

Sadly, Canada is a country whose political leaders have failed the nation by consistently rejecting God’s plan for humanity, and in the process ignored Canada’s Christian heritage, history, and identity. This failure dates back to Prime Minister Pierre Elliot Trudeau and the infamous 1969 Omnibus Bill that ushered in "therapeutic abortions" performed in hospitals, which eventually paved the way for Dr. Henry Morgantaler's 1988 constitutional challenge that resulted in abortion being made available on demand across the nation.

Our current Prime Minister, Justin Trudeau (supposedly a Catholic like his father Pierre Elliot Trudeau) has stated on more than one occasion that anyone seeking to join the Liberal Party of Canada must support abortion. This fact alone is a telling sign of the ongoing moral crisis in Canada that seems to be increasing with each new generation.

God's Holy Law clearly states in the Fifth Commandment, "You Shall Not Kill." The Catechism of the Catholic Church elaborates on this Commandment, "Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being." (2258)

None of this has meant anything to Canada's prime ministers since Pierre Elliot Trudeau; the result of which has seen a growing moral disorder in Canada and with it the establishment of a Culture of Death.

I respectfully urge my fellow Canadians to pray to Our Lady of Guadalupe for the protection of the unborn, and for God's Divine Intervention, that the moral disorder that has taken root over the past five decades may be eradicated from the land and that Canada be restored to a Culture of Life.


Our Lady of Guadalupe, pray for us!

The Global Sexual Revolution: Destruction of Freedom in the Name of Freedom

Gabriele Kuby's book, which can be
ordered at Amazon.com

If you are somewhat intrigued by the title of today's blog post, it borrows from a book of the same title, written by Gabriele Kuby, a German Catholic sociologist, international speaker and successful author of several books on spiritual and political issues.

Originally published in German in 2012, the English translation was made available in 2015. Being well acquainted with Kuby's work, and having read her articles on the Harry Potter occult controversy—which greatly aided my own occult awareness efforts—it wasn't long before I purchased my own copy.

I was pleased to discover that, just as Pope Emeritus Benedict XVI had publicly acknowledged and supported Kuby's effort on Harry Potter, he did likewise for this book. Kuby published his praise, giving it priority placement at the back cover of the book.

In the Praise for The Global Sexual Revolution section, Kuby includes several other praises as part of an impressive list of individuals: Robert P. George, Princeton University; Austin Ruse, President, Center for Family and Human Rights (C-Fam), Michael D. O'Brien, Canadian author of Elijah in Jerusalem and The Island of the World; Patrick F. Fagan, Director, Marriage and Religion Research Institute (MARRI); and Cardinal Giovanni Lajolo, Cardinal Deacon, S. Maria Liberatrice a Monte Testiccio, Rome. Here is what Pope Emeritus Benedict XVI wrote about Kuby's "courageous work," and the global sexual revolution:

The core of the global sexual revolution is the deliberate confusion of sexual norms. It is the culmination of a metaphysical revolution as well—a shifting of the fundamental ground upon which we stand and build a culture, even a civilization. Instead of desire being subjected to natural, social, moral, and transcendent orders, the identity of man and woman is dissolved, and free rein given to the maximum fulfillment of polymorphous urges, with no ultimate purpose or meaning. Gabriele Kuby surveys gender ideology and LGBT demands, the devastating effects of pornography and sex-education, attacks on freedom of speech and religion, the corruption of language, and much more. From the movement's trailblazers to the post-Obergefell landscape, she documents in meticulous detail how the tentacles of a building totalitarian regime are slowly gripping the world in an insidious stranglehold. Here on full display are the re-education techniques of the new permanent revolution, which has migrated from politics and economics to sex. Kuby's courageous work is a call to action for all well-meaning people to redouble their efforts to preserve freedom of religion, freedom of speech, and in particular the freedom of parents to educate their children according to their own beliefs, so that the family may endure as the foundation upon which any healthy society is built.

If you have ever placed any thought as to what has happened in our time; that is, why society has changed so much, and so quickly, Kuby's book is sure to satisfy your thirst for answers. It doesn't take much reflection to identify the negative changes we have experienced in the past few decades: the deregulation of sexual norms; the legalization and imposition of "same-sex marriage;" the recognition (a manipulative use of language that includes replacing "sex" with "gender") by governments, organizations, and professional associations of a host of "genders," which is a complete disconnect with the reality of the human person's sex, either as male or female; the increased judicial activism that ignores these and other truths (the Supreme Court of Canada's Carter ruling is a prime example); the sexualization of children from kindergarten to the end of high school; the many different attacks on the family, the primary cell of society, as well as to the value and inviolability of human life such as abortion (including the new method of abortion, RU-486), contraception, euthanasia and assisted suicide; the availability of pornography and pornovision; the attacks against freedom of speech, conscience rights and religious liberty, is a list that is by no means meant to be exhaustive. 

We are contemporaries of a "cultural revolution!" Yes, there is a global culture war being waged—one that has been going on for quite some time—by an extremely small minority of people, funded and aided by billionaires and international corporations, who have forged alliances with several groups that today have become powerful lobbyists influencing the United Nations (UN), the European Union (EU), and governments. This has negatively impacted the family, population and economic growth, and has resulted in the distortion and dissolution of morality and ethics—especially amongst the youth—with regard to the human person and sexuality. In the Preface, Kuby identifies all this as the "global sexual revolution," and describes it as follows:

• Destruction of the inherited value systems of all cultures and religions.
• Support for the revolutionary agenda by the international political elites.
• Totalitarian endeavours, as seen in the program set forth in the Yogyakarta Principles.
• Concrete imposition of gender ideology on society to the point of politically motivated changes to the language.
• The pornographic epidemic, from which children and youth can no longer be protected.
• The homosexual movement as the activist engine that drives this revolution.

Kuby has organized her book into sixteen chapters, which ends with her conclusion that the global sexual revolution is leading us on a slippery slope to a new totalitarianism, a new world order. It won't take long for anyone who has read this book to come to the same conclusion. 

In her first chapter, The Destruction of Freedom in the Name of Freedom, Kuby provides the reader with a brief explanation of the global sexual revolution, the "astonishing process" that brought it about in society, and what has resulted today.

Kuby then goes on to provide the historical context of the revolution's beginnings, in chapter two's, Trailblazers of the Sexual Revolution from the French Revolution to Today. In this chapter, she lists many well known thinkers and other individuals who contributed philosophical and psychological ideas, cultural revolutionary expertise, and culture-altering works of effort including: Jean-Jacques Rousseau, August Comte, Henri de Saint-Simon, Charles Fourier, Friedrich Nietzsche, Sigmund Freud, C.G. Jung, John Watson, Wilhelm Reich, Alfred Kinsey, Jack Kerouac, just to name a few. 

In the same chapter, Kuby also dedicates a section to Margaret Sanger (founder of the American Birth Control League), who was instrumental in the eugenics movement; a movement that was dedicated to population control and elimination of "undesirable" elements of the population. Kuby also includes other key points to consider, such as the 1960s student rebellions that together with the media brought the message of "sexual liberation" to every living room and most bedrooms.

As for the remaining chapters, here is just some of what Kuby writes about: the feminist beginnings of gender ideology in chapter three; how the United Nations helped the global sexual revolution is detailed in chapter four; chapter five's, Yogyakarta Principles, a manual for implementing gender ideology (free choice of gender, sexual orientation, and identity) which includes a 200-page handbook for political action, An Activist's Guide to the Yogyakarta Principles; chapter six, The European Union on the Gender Bandwagon; several Case Studies of the Gender Revolution found in chapter seven; the Political Rape of Language found in chapter eight; the problem of pornography detailed in chapter nine; the strategy and tactics of the homosexual movement in chapter ten; chapter eleven's explanation of homosexuality from a Christian perspective; chapter twelve's Sex Education from K through 12; chapter thirteen's Comprehensive Sex Education and the Catholic Church: What Is and What Should Be; the attacks on basic freedoms found in chapter fourteen, Intolerance and Discrimination; the growing resistance to the revolution detailed in chapter fifteen; and chapter sixteen on how the global sexual revolution is leading us on a slippery slope to a new totalitarianism.

If you would like to get a sense of just how comprehensive this book is, consider reading the following document that introduces the reader to Gabriele Kuby, provides the Table of Contents, and a text sample of chapter sixteen's, The Slippery Slope to a New Totalitarianism. 

The Destruction of Freedom in the Name of Freedom

The first chapter, The Destruction of Freedom in the Name of Freedom, not only sets the tone for the dense amount of information contained in the chapters ahead, but introduces the reader to the fundamentals of the global sexual revolution. 

We are experiencing a new totalitarianism, disguised under the mantle of freedom, tolerance, justice, equality, anti-discrimination, and diversity; a totalitarianism that seeks to dismantle and destroy sexual norms, and every ethical standard of sexual behaviour. This is all being done in the name of an ideology that denies the reality that individuals exist either as a man or a woman, that this polarity forms their identity, and that it is required for the propagation of humanity. This ideology is called gender mainstreaming.

Under the first subheading, The Dismantling of Sexuality, Kuby states in the first sentence of the first paragraph—and repeats this important point at the beginning of two other paragraphs—that, "WE ARE in the middle of an astonishing process." (7) The process that Kuby refers to is the attempt to create a new human being, coupled with the dissolution of any system of norms. It is a process that destroys the conditions that brought forth European high culture; that is, a Christian culture that provided for a moral foundation, one that was passed from one generation to the next through the family.

For those of us who are old enough, this "astonishing process" is quite noticeable in today's society. What was once considered to be valid a few decades ago is no longer the case; namely, the fundamental standards of the family.

The importance of the family, as a primary cell of society, was recognized in 1948 by the United Nations with the, Universal Declaration of Human Rights, which states,"The family is the natural and fundamental group unit of society and is entitled to protection by society and the State." (Art 16) This is in stark contrast to the UN of today, which attacks the family through the promotion of abortion and contraception, the recognition of "same-sex marriage," and the embracing of the LGBTQ agenda, including support for so-called "anti-discrimination" laws and policies. Kuby spotlights this difference with her comparison of the UN of 1948 and the UN of today:

People had just survived World War II, and put their hope in the new organization called the United Nations, which passed the Universal Declaration of Human Rights in 1948. It was a bulwark against the unspeakable horror that sent millions upon millions of people to their death. They had been degraded, deprived of their rights, dispossessed, agonized, tortured and murdered by people who had been blinded by ideology and dehumanized by the corruption of power. Half a century later, this same United Nations is where the battle is being fought to raise the murder of children in the womb to a human right, and for nations of the world to give same-sex marriage relationships the legal status of marriage. (13)

Under the subheading, A New Soft Totalitarianism, Kuby spotlights how the current conditions reveal that our freedom is becoming more constricted. The first to notice this are those whose values get in the way of strategies of the powerful—namely, Christians. Kuby provides a prime example, "There is no prohibition against religious worship, but in the name of anti-discrimination, religious freedom is being insidiously curtailed, and the social conditions for handing on the faith to the next generation are being undermined." (11)

Kuby goes on to explain that it is delusional to think that no ideology is enforced by the state because the "...[N]ew gender ideology is firmly established in politics and universities, and it works behind the scenes. Although ordinary people don't know the term yet, the whole society is being 'gendered.' Like every utopian ideology, this one intends to create a new human being that it designs in accord with its own wishes." (11)

Kuby states that there is no identifiable system of state rule that visibly strives toward world domination, but there are global networks that follow a united agenda.

Further to this she adds that, although there is a basic democratic order, there are also uncontrollable powers exerting their will over voters, and their elected representatives: the financial oligarchy and the media.

My Concluding Thoughts

In the Afterword, Kuby first thanks the reader for taking the time to read this book, and then asks, "If you now feel you understand our times more clearly and ask yourself, 'What can I do?,' then it has been worth the effort—both yours and mine. If the question is pressing enough, you will find the answer." My answer is today's blog post, which I can only assume is the first of many to be published about such a comprehensive book, and important subject matter.

If this blog post is the first you have ever heard of the global sexual revolution, gender ideology, and gender mainstreaming, you are not alone.

No doubt some of you—if not everyone—can relate to my own bewilderment stemming from the headlines over a decade ago, when it seemed that every nation (2005 in Canada) was legalizing "same-sex marriage." It was a disturbing development that prompted me to ask how and why is all this happening.

Gabriele Kuby certainly answered that question, and did so thoroughly, and with clarity. It was only after reading this book did I come to understand the truth of the matter; that is, all this was was part of something bigger. It is a cultural revolution that does not serve the needs of the population, and one that completely ignores the truth of the human person, and how he or she is to live—which Saint Pope John Paul II wrote about in, The Theology of the Body.

I hope that you found today's post an intriguing read, and are encouraged to purchase this book, which you can do on line at Amazon.com. To borrow from Patrick F. Fagan's praise, "All who read this book will join Pope Benedict in saying 'Thank God you speak and write.' It is the most comprehensive primer ever on the culture wars. Without it, one fights half blind; read it and be changed...Buy a dozen copies and form your own battalion of counter-revolutionaries."

Let all conscientious Catholics, Christians alike, and all people of good will join the "resistance" against the global sexual revolution. At stake is the future of the family, the true identity of the human person, the proper understanding of the challenge of human sexuality (St. Pope John Paul II's Love and Responsibility), our culture, and civilization as a whole.

My Support For Medical Professionals and Their Conscience Rights

Euthanasia Prevention Coalition's postcard from their postcard campaign, "I Support Caring Not Killing."

Today's post is an opportunity to put faith into action in support of Christian doctors, nurses, and all other medical professionals, whose conscience rights are being threatened by the recommendations of a recent parliamentary report, Medical Assistance in Dying: A Patient-Centred Approach, and the Carter vs. Canada ruling, in which the Supreme Court directed the federal government to legislate a new law by June 6, 2016, so as to legalize euthanasia and assisted suicide.

If you unfamiliar with the Carter decision or new to the euthanasia and assisted suicide issue, please consider reading my post, Euthanasia - A False Mercy, for some background information as to how and why euthanasia and assisted suicide has become such an issue in Canada, and what the teachings of the Catholic Church have to say about it.

In my previous post, The Negative Implications of Legalizing Euthanasia and Assisted Suicide, under the subheading Time to Fight For Christian Doctors, I had wholeheartedly agreed with Larry Worthen, the executive director of the Christian Medical and Dental Society, when he stated that, "The time has come to fight to keep Christian doctors." In addition to my blogging, my agreement has translated into further action, the joining of a postcard campaign, I Support Caring Not Killing, from the Euthanasia Prevention Coalition (EPC).

If you are somewhat new to getting involved with a campaign, the EPC's postcard campaign could not be an easier place to start. The postcards are free, and can be ordered by contacting the EPC by telephone at 1.877.439.3348 or by email at, info@epcc.ca. There is no postage required as it is free to send mail to federal politicians. The EPC is distributing three different bilingual postcards to be sent to Prime Minister Trudeau, or Justice Minister Jody Wilson-Raybould, or your Member of Parliament (MP).

Putting Faith Into Action

As to what impact these postcards may in fact have, no one really knows. One thing is for certain, if millions of these postcards were mailed to Ottawa, it would send a strong message to the federal government that: Canadians reject the legalization of euthanasia and assisted suicide; that no matter how it is packaged, explained or rationalized, there is no justification for euthanizing someone or assisting in their suicide, regardless of any request, level of pain, and duration of suffering; that the killing of a human being can never be considered morally licit; and that conscience rights for medical professionals must always be protected. 

Getting involved with the EPC's postcard campaign is but one way to put faith into action. To quote scripture, "My brothers, what good is it to profess faith without practicing it...So it is with the faith that does nothing in practice. It is thoroughly lifeless." (James 2:l4-l7)

Saint John Paul II

Saint John Paul II had written extensively about putting faith into action in his Post-Synodal Apostolic Exhortation, Christifideles Laici (Christ's Faithful People), a document that explained the laity's vocation and mission in the Church and in the world. The laity have a very specific role in the Church's mission to evangelize, and this is accomplished by "labouring in the vineyard." You might be wondering, what exactly does labouring in the vineyard mean? It is a reference that St. John Paul II explained in the first paragraph:

The lay members of Christ's Faithful People (Christifideles Laici)...are those who form that part of the People of God which might be likened to the labourers in the vineyard mentioned in Matthew's Gospel: "For the Kingdom of heaven is like a householder who went out early in the morning to hire labourers for his vineyard. After agreeing with the labourers for a denarius a day, he sent them into his vineyard" (Matthew 20:1-2).

Our "vineyard" is the vast world we live in, one that is to be transformed according to God's plan, and in it, a multitude of men and women are called to labour in anticipation of the final coming of the Kingdom of God. The call to "labour" is for everyone; a call that is more urgent and necessary today than when Christifideles Laici was released on December 30, 1988.

Since Christifideles Laici release, Christian faith has waned considerably in Canada, coupled with a sharp rise in consumerism, both of which have contributed to the secularization of society. Saint John Paul II made an important point that was relevant for Canadian society back then, and is even more pertinent today, "A new state of affairs today both in the Church and in social, economic, political and cultural life, calls with a particular urgency for the action of the lay faithful. If lack of commitment is always unacceptable, the present time renders it even more so. It is not permissible for anyone to remain idle." (3)

God's Holy Law of "Thou shall not kill"

What the sending of these postcards also spotlights is the moral responsibility that Members of Parliament (MPs) should demonstrate to their respective constituencies, by rejecting the Supreme Court's Carter vs. Canada ruling; a ruling that was nothing but an exercise in judicial activism. If you are wondering by what rationale MPs should not abide by the Carter decision, the answer is to be found in God's Holy Law of "Thou shall not kill." Catholics, Christians alike, and all people of good will, can draw strength and clarity from the example of the Apostles: 

When they had brought them, they had them stand before the council. The high priest questioned them, saying, 'We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man's blood on us.' But Peter and the apostles answered, 'We must obey God rather than any human authority." (Acts 5:27-29)

The importance of God's Holy Law was addressed in Saint John Paul II's encyclical Evangelium Vitae (Gospel of Life), where he explained the truth, and shared his concerns about the threats to the value and inviolability of human life that included: abortion, contraception, euthanasia, and suicide. In addition, he wrote dedicated sections on conscience rights, and the civil and moral law, making this document an increasingly relevant read to understand the current euthanasia and assisted suicide issue we are facing here in Canada. The section dedicated to God's Holy Law is at Chapter III's - You Shall Not Kill, God's Holy Law, under the subheading, "We must obey God rather than men" Acts 5:29: civil law and the moral law (sections sixty-eight to seventy-four). In the preceding sections, he wrote about euthanasia (sections sixty-four and sixty-five "It is I who bring both death and life" Dt 32:39 - the tragedy of euthanasia), and suicide (sections sixty-six and sixty-seven).

Saint John Paul II made an important point regarding civil law, that perfectly addresses our current Canadian situation, and spotlights the failure of the Supreme Court's Carter decision, and the federal government's intention to legislate a new law based on it. Consider the following from Evangelium Vitae: 

Certainly the purpose of civil law is different and more limited in scope than that of the moral law. But "in no sphere of life can the civil law take the place of conscience or dictate norms concerning things which are outside its competence", which is that of ensuring the common good of people through the recognition and defence of their fundamental rights, and the promotion of peace and of public morality. The real purpose of civil law is to guarantee an ordered social coexistence in true justice, so that all may "lead a quiet and peaceable life, godly and respectful in every way" (1 Tim 2:2). Precisely for this reason, civil law must ensure that all members of society enjoy respect for certain fundamental rights which innately belong to the person, rights which every positive law must recognize and guarantee. First and fundamental among these is the inviolable right to life of every innocent human being. While public authority can sometimes choose not to put a stop to something which-were it prohibited-would cause more serious harm, it can never presume to legitimize as a right of individuals-even if they are the majority of the members of society-an offence against other persons caused by the disregard of so fundamental a right as the right to life. The legal toleration of abortion or of euthanasia can in no way claim to be based on respect for the conscience of others, precisely because society has the right and the duty to protect itself against the abuses which can occur in the name of conscience and under the pretext of freedom. (71)

Saint John Paul II also wrote about the doctrine on the necessary conformity of civil law with the moral law, and its application for society. This doctrine and its application serves as a key component in the rationale for MPs to reject the Carter decision.

To clarify this doctrine, Saint John Paul II made reference to Saint Pope John XXIII, and one of the great Doctors of the Church, Saint Thomas Aquinas. He first quoted Saint Pope John XXIII from his encyclical, Pacim in Terris, "Authority is a postulate of the moral order and derives from God. Consequently, laws and decrees enacted in contravention of the moral order, and hence of the divine will, can have no binding force in conscience..." (72) He then quoted Saint Thomas Aquinas, "...[H]uman law is law inasmuch as it is in conformity with right reason and thus derives from the eternal law. But when a law is contrary to reason, it is called an unjust law; but in this case it ceases to be a law and becomes instead an act of violence." (72)

The dreaded euthanasia and assisted suicide legislation will spotlight the failure of Canadian civil law to conform with the moral law (God's Holy Law). That failure would stem from the fact that the legalizing of euthanasia and assisted suicide will disregard the fundamental right and source of all other rights; that is, the right to life. Here is how St. John Paul II applied the references of Sts. John XXIII and Thomas Aquinas:

Consequently, laws which legitimize the direct killing of innocent human beings through abortion or euthanasia are in complete opposition to the inviolable right to life proper to every individual; they thus deny the equality of everyone before the law. It might be objected that such is not the case in euthanasia, when it is requested with full awareness by the person involved. But any State which made such a request legitimate and authorized it to be carried out would be legalizing a case of suicide-murder, contrary to the fundamental principles of absolute respect for life and of the protection of every innocent life. In this way the State contributes to lessening respect for life and opens the door to ways of acting which are destructive of trust in relations between people. Laws which authorize and promote abortion and euthanasia are therefore radically opposed not only to the good of the individual but also to the common good; as such they are completely lacking in authentic juridical validity. Disregard for the right to life, precisely because it leads to the killing of the person whom society exists to serve, is what most directly conflicts with the possibility of achieving the common good. Consequently, a civil law authorizing abortion or euthanasia ceases by that very fact to be a true, morally binding civil law. (72)

Conscience Rights

Saint John Paul II made some very important points that spotlight the moral courage and certitude that all Canadian medical professionals must demonstrate in the face of anti-life procedures and practices.

Euthanasia and assisted suicide are crimes which no human law can claim to legitimize. As such, there is no obligation in conscience to obey such laws; more to the point, there is a grave obligation to oppose them by conscientious objection.

From a moral standpoint it is never licit to cooperate with evil of any kind, which with respect to euthanasia and assisted suicide, would mean the direct participation in an act against innocent human life or a sharing in the immoral intention of the person committing it. Saint John Paul II put a fine point on this when he wrote, "Each individual in fact has moral responsibility for the acts which he personally performs; no one can be exempted from this responsibility, and on the basis of it everyone will be judged by God himself (cf. Rom 2:6; 14:12)." (74)

Saint John Paul II also noted that refusing to take part in committing an injustice is not only a moral duty, but a basic human right, which should be acknowledged and protected by civil law. He elaborated on this:

In this sense, the opportunity to refuse to take part in the phases of consultation, preparation and execution of these acts against life should be guaranteed to physicians, health-care personnel, and directors of hospitals, clinics and convalescent facilities. Those who have recourse to conscientious objection must be protected not only from legal penalties but also from any negative effects on the legal, disciplinary, financial and professional plane. (74)

When Christian doctors, nurses, and all other medical professionals in health and palliative care, as a matter of conscience, refuse to provide euthanasia and assisted suicide, or refer ("effective referral" is the euphemism used by proponents for euthanasia and assisted suicide) "patients" to medical professionals, and facilities that will, they properly respond to what they are called to do; that is, not cooperative in any way with these anti-life practices, even if they are legally permitted by civil law.

Regardless of what issues, controversies and problems we are facing in Canada, Catholics and Christians alike, and all people of good will must never succumb to what St. John Paul II referred to as the "culture of death," and all that it seeks to implement in Canada.

I hope that today's post has encouraged you to join this postcard campaign, and that you unite it to prayer and fasting. Like all spiritual battles, it should begin with, and be sustained by time in front of the Blessed Sacrament.

May God have mercy on Canada.

Euthanasia: A False Mercy

Saint Pope John Paul II and the Catechism of The Catholic Church 2277 - Euthanasia

In case you missed it, one of the most important Canadian news headlines of this year came on February 6, with the Carter v. Canada euthanasia ruling from the Supreme Court of Canada. It was a very disturbing ruling that should concern conscientious Catholics, Christians alike and all people of good will. In essence, what has resulted is the removal of a portion of the Criminal Code, clearing the way for physicians to legally end the life of a human being based on certain criteria. This ruling reversed the previous 1993 Rodriguez decision in which it was determined that the state’s obligation to “protect the vulnerable” outweighed the rights of the individual to self-determination.

The Supreme Court of Canada has suspended their ruling for twelve months, in an effort to afford the federal government an opportunity to create a new law based on the ruling. If unopposed by the federal government, the ruling would come into effect and permit euthanasia in Canada. Parliament could oppose this ruling by invoking the Notwithstanding Clause of The Charter, in effect suspending the supreme court decision for a maximum period of five years, permitted with each invocation. The immediate result would maintain the 1993 Rodriguez decision banning euthanasia in Canada.

In an effort to further understand the euthanasia issue, I have done what I typically do with any controversy or issue, that is, I asked "what does the Catholic faith say about this?" This has always been a proper starting point, providing me with a moral compass to navigate the secular Canadian landscape and the increasing moral disorder brought about by elements of the "culture of death," such as abortion, contraception and euthanasia. For today's post, I have accessed two key sources of information from the Catholic faith: the Catechism of The Catholic Church and Saint John Paul II's encyclical Evangelium Vitae (The Gospel of Life). In addition, I also accessed the actual Supreme Court Carter vs. Canada ruling and provided a brief summary including some pertinent information to consider.


Catechism of The Catholic Church

So, what exactly is the truth about euthanasia? The Catechism of The Catholic Church's Article 5 The Fifth Commandment, "You Shall Not Kill," details the teachings of the Church with respect to human life. It categorizes the various offences to it, euthanasia being one of them. The catechism first begins by explaining the most fundamental aspect of human life, that is, that human life is sacred:

Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being. (2258)

Specific to euthanasia, the catechism states the following, "Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable." (2277) Some have referred to euthanasia in euphemistic terms, such as "physician assisted suicide," in what can only be considered to be an attempt to discard the truth about the killing of a human being before natural death. This has been further encouraged by the recent supreme court's unanimous 9-0 ruling; a clear indication that many at Canada's top judiciary level do not recognize, accept and understand the sacredness of human life.

Carter v. Canada

This case began with Gloria Taylor who in 2009 was diagnosed with a fatal neurodegenerative disease, amyotrophic lateral sclerosis or ALS, which causes progressive muscle weakness. Her desire to be relieved from the degenerative stages of suffering prompted her to challenge the constitutionality of the Criminal Code. Joining her in this challenge were three individuals and one organization: Hollis Johnson; Lee Carter who took her own mother to Switzerland, where she was killed by lethal injection; a British Columbia physician Dr. William Shoichet who would willingly perform euthanasia; and the British Columbia Civil Liberties Association, which has advocated for "end of life choices" including euthanasia.

The Criminal Code, Part VIII Offences Against The Person And Reputation, under the heading of Suicide - 241. Counselling or aiding suicide states the following, "Every one who (a) counsels a person to commit suicide, or (b) aids or abets a person to commit suicide, whether suicide ensues or not, is guilty of an indictable offence and liable to imprisonment for a term not exceeding fourteen years." In addition the Criminal Code, Part I, General - 14. Consent to death, states the following, "No person is entitled to consent to have death inflicted on him." Together these two provisions do not permit for euthanasia.

It was determined that the Carter challenge could proceed based on the interpretation that the aforementioned Criminal Code provisions "unjustifiably infringe" upon the Canadian Charter of Rights and Freedoms, under Legal Rights, 7. Life, Liberty and security of person, which states, "Everyone has the right to life, liberty and security of the person and the right not to be deprived thereof except in accordance with the principles of fundamental justice." Here is what the ruling stated:

The appeal should be allowed. Section 241 (b) and s. 14 of the Criminal Code unjustifiably infringe s. 7 of the Charter and are of no force or effect to the extent that they prohibit physician‑assisted death for a competent adult person who (1) clearly consents to the termination of life and (2) has a grievous and irremediable medical condition (including an illness, disease or disability) that causes enduring suffering that is intolerable to the individual in the circumstances of his or her condition. The declaration of invalidity is suspended for 12 months.

What this ruling illustrates is the audacious attempt the Supreme Court of Canada to change Canadian law, which is reserved for parliament and not within the realm of the courts; it spotlights what this ruling truly is, an exercise in judicial activism. 

I share the concerns of former member of parliament and Reform Party leader, Stockwell Day, who is quoted on a LifeSiteNews article, Canadian MPs slam ‘activist’ Supreme Court for forcing assisted suicide on the nation as saying, "I think that if you want to write laws you should run for office. If you want to rule on existing laws, aspire to the bench,” said Day, adding that court’s current membership had already made clear their intention of judicial activism; that is, to make new law by interpreting the existing law as they saw fit.

In addition, I agree with pro-life Conservative MP, Mark Warawa who voiced his concerns regarding this ruling. Here is what he had to say as reported from the above noted LifeSiteNews article:

One of the staunchest pro-life MPs, Conservative Mark Warawa, said he was “deeply concerned” about the decision, also noting that it contradicted the will of Parliament, which “has been dealing with the issue of euthanasia and doctor-assisted suicide for years. Parliament decided to uphold the ban on doctor-assisted suicide, and on May 28, 2014 overwhelmingly supported Motion M-456 to create a national strategy on Palliative and End of Life care.” Warawa, the member for Langley, B.C., also said that a year would not be enough time and hoped the Supreme Court would extend its deadline to two years.

The fact that the supreme court has ruled in favour of the killing of human beings is a telling sign of a deep moral crisis in Canada. The danger of such a ruling ever becoming law in Canada is the false perception that younger and future generations will have of euthanasia; that is, due to its legality and availability it must be morally licit to consider and accept.


Saint John Paul II's Evangelium Vitae

For those of you who may not be familiar with Evangelium Vitae, it is of one Saint John Paul II's most referred to document by those defending and protecting human life. Issued on March 25, 1995 on the Solemnity of the Annunciation of the Lord, it was written to the bishops, priests, deacons, men and women religious lay faithful and to all people of good will, on the value and inviolability of human life. So significant is this document, that on March 24, a vigil was held to commemorate the twentieth anniversary of Evangelium Vitae at the Papal Basilica of Santa Maria Maggiore in Rome.

Included in this document are detailed sections on the threats to life including: abortion, euthanasia, contraception, and human embryo research. It was a thoroughly written document that continues to remain relevant and pertinent for today's Catholic who seeks to understand with absolute clarity what the Catholic faith says about so many of the human life issues in today's society.

In light of the recent supreme court ruling, Chapter III's - You Shall Not Kill, God's Holy Law is of particular relevance because it is in this chapter that Saint John Paul II explained the role of civil law and its necessary conformity with the moral law. The title of this chapter alone identifies what should be first and foremost understood about the killing of another human being, that is, it is contrary to God's commandment of "You shall not kill." Life is a gift, one given to us not only through God's creative power, but also through his love. In giving life to man, Saint John Paul II noted, "...God demands that he love, respect and promote life." (52) Specific to the threats against life and how they contradict God's holy law he wrote:

The deliberate decision to deprive an innocent human being of his life is always morally evil and can never be licit either as an end in itself or as a means to a good end. It is in fact a grave act of disobedience to the moral law, and indeed to God himself, the author and guarantor of that law; it contradicts the fundamental virtues of justice and charity. "Nothing and no one can in any way permit the killing of an innocent human being, whether a fetus or an embryo, an infant or an adult, an old person, or one suffering from an incurable disease, or a person who is dying. Furthermore, no one is permitted to ask for this act of killing, either for himself or herself or for another person entrusted to his or her care, nor can he or she consent to it, either explicitly or implicitly. Nor can any authority legitimately recommend or permit such an action" (57)

Much further into the document Saint John Paul II identified the need to discover the basic elements of the relationship between civil and moral law. Civil law is different and more limited in scope than that of the moral law. For example, he noted that, "...[I]n no sphere of life can the civil law take the place of conscience or dictate norms concerning things which are outside its competence." (71) He went on to state that the real purpose of civil law is to guarantee an ordered social coexistence in a just society that allows for all to lead peaceful, Godly and respectful lives. In order for this to exist, civil law must ensure that all members of society enjoy respect for certain fundamental rights for everyone; this must be recognized at law. First and fundamental among these rights is the inviolable right to life of every innocent human being. 

Part of the clarity and understanding provided in Evangelium Vitae, is also a reflection of the pontificate of Saint John Paul II, that is, the continuity with Church teaching in which he has made numerous references to many of his predecessors, Doctors of the Church, saints and other figures in the history of the Catholic Church. In this chapter, he cited references to Saint Pope John XXIII's encyclical, Pacem in Terris (Peace on Earth) which stated in the introduction, how peace on earth "...[W]hich man throughout the ages has so longed for and sought after, can never be established, never guaranteed, except by the diligent observance of the divinely established order." (1) Spotlighting further how important it is for civil law to guarantee and safeguard personal human rights, Saint John Paul II included the following from Pacem in Terris:

It is generally accepted today that the common good is best safeguarded when personal rights and duties are guaranteed. The chief concern of civil authorities must therefore be to ensure that these rights are recognized, respected, co-ordinated, defended and promote, and that each individual is enabled to perform his duties more easily. For to safeguard the inviolable rights of the human person, and to facilitate the performance of his duties, is the principal duty of every public authority. Thus any government which refused to recognize human rights or acted in violation of them, would not only fail in its duty; its decrees would be wholly lacking in binding force. (71)

The importance for civil law to conform with the moral law is in continuity with the whole tradition of the Church. Saint John Paul II quoted Saint Pope John XXIII further, "Authority is a postulate of the moral order and derives from God. Consequently, laws and decrees enacted in contravention of the moral order, and hence the divine will, can have no binding force in conscience..." (72)

One of the great doctors of the Church, Saint Thomas Aquinas, is cited from his work, Summa Theologica, in support of identifying the role of civil law, "...[H]uman law is law inasmuch as it is in conformity with right reason and thus derives from the eternal law. But when a law is contrary to reason, it is called an unjust law; but in this case it ceases to be a law and becomes instead an act of violence" (72)

Applying the teachings from the Church, Saint John Paul II noted that when human law discards the fundamental right to life and legitimizes the killing of a human being, be it by abortion or euthanasia, then such laws are in opposition to the inviolable right to life proper to every individual; thus denying the equality of everyone before the law. Specific to euthanasia, he stated that regardless if euthanasia is requested with full awareness by the person involved, any state that legitimizes and authorizes it to be carried out would in effect be legalizing a case of "suicide-murder." This being in total contradiction to the fundamental principle of respect for and protection of every innocent life.

Adding to the Church's teaching Saint John Paul II stated that anti-life laws, ones that authorize and promote abortion and euthanasia are radically opposed to the good of the individual and the general common good of society; as such they are completely lacking in authentic juridical validity. Anti-life laws conflict with the possibility of achieving the common good and as such, cease to be moral binding. He goes on to state that there is no obligation in conscience to obey anti-life laws, but rather, a "...[G]rave and clear obligation to oppose them by conscientious objection." (72) Citing scripture, Saint John Paul II makes the point crystal clear from Acts 5:29, "...[W]e must obey God rather than men." (72)

Elaborating on how unjust laws negatively impact conscience rights, Saint John Paul II did not deny that sometimes there are professional circumstances that involve difficult choices; the sacrifice of a prestigious position or relinquishing of reasonable hopes for career advancement, all of which are done in an effort to not take part in immoral or evil actions. 

To encourage those in such positions, Saint John Paul II dedicated an entire section to strengthening the resolve of those that are faced with such difficult scenarios. He stated, "Christians, like all people of good will, are called upon under grave obligation of conscience not to cooperate formally in practices, even if permitted by civil legislation, that are contrary to God's law." (74) Such conscientious objections result in the refusal to take part in the phases of consultation, preparation and execution of anti-life practices. In addition, he added that such individuals must be protected on the professional level from all negative financial, disciplinary and legal ramifications.

He further noted that not taking part in committing an injustice is not only a moral duty, but also a basic human right. If anyone had any doubts as to their responsibility no matter what the circumstances, he stated that every individual has a moral responsibility for the acts which he personally performs; no one is exempted and on this basis, all will be judged accordingly by God. 

"It is I who bring both death and life" (Dt 32:39) - The Tragedy of Euthanasia

At section sixty four of Evangelium Vitae, Saint John Paul II dedicated many paragraphs addressing the specific threats to life from euthanasia. He began spotlighting how the advances in medicine within the cultural context of the time, which was so frequently closed to the transcendent, brought about new features to the experience of dying. The prevailing tendency then, and even more so today, has been to value life only to the extent that it brings pleasure and well being. He noted how suffering is considered to be a "setback," something that we must be freed from at all costs; that the consideration of death became a "rightful liberation" once life was no longer held to be meaningful because it is filled with pain and doomed to even greater suffering.

Another negative cultural aspect that Saint John Paul II identified, that sadly has increased in today's society, is the neglect by humanity in its fundamental relationship with God. Man has usurped God's authority and demanded upon society guarantees as to when to end individual life. This is especially the case he noted in developed countries, where people are encouraged by progress in medicine and advanced techniques. He spotlighted that such advances are able to not only attend to cases formerly considered untreatable and to reduce and eliminate pain, but also to sustain and prolong life even in situations of extreme frailty.

It is in the same cultural context that Saint John Paul II referred to the growing temptation and recourse to euthanasia to the point that decisions are made to control death before its time, be it one's life or that of someone else's life. Here is what he stated regarding the deplorable aspects of euthanasia:

In reality, what might seem logical and humane, when looked at more closely is seen to be senseless and inhumane. Here we are faced with one of the more alarming symptoms of the "culture of death", which is advancing above all in prosperous societies, marked by an attitude of excessive preoccupation with efficiency and which sees the growing number of elderly and disabled people as intolerable and too burdensome. These people are very often isolated by their families and by society, which are organized almost exclusively on the basis of criteria of productive efficiency, according to which a hopelessly impaired life no longer has any value. (64)

Saint John Paul II has helped the Church to make a correct moral judgement on euthanasia by providing a definition of euthanasia, "Euthanasia in the strict sense is understood to be an action or omission which of itself and by intention causes death, with the purpose of eliminating all suffering. 'Euthanasia's terms of reference, therefore, are to be found in the intention of the will and in the methods used' " (65) He goes on further to distinguish this from any decision to forego aggressive medical treatment:

Euthanasia must be distinguished from the decision to forego so-called "aggressive medical treatment", in other words, medical procedures which no longer correspond to the real situation of the patient, either because they are by now disproportionate to any expected results or because they impose an excessive burden on the patient and his family. In such situations, when death is clearly imminent and inevitable, one can in conscience "refuse forms of treatment that would only secure a precarious and burdensome prolongation of life, so long as the normal care due to the sick person in similar cases is not interrupted". Certainly there is a moral obligation to care for oneself and to allow oneself to be cared for, but this duty must take account of concrete circumstances. It needs to be determined whether the means of treatment available are objectively proportionate to the prospects for improvement. To forego extraordinary or disproportionate means is not the equivalent of suicide or euthanasia; it rather expresses acceptance of the human condition in the face of death. (65)

Modern medicine and its use in palliative care is also addressed in this encyclical. Questions that arose regarding the licitness of certain various types of painkillers and sedatives for relieving the patient's pain when this involves the risk of shortening life. Saint John Paul II noted that some patients may take an approach in which they accept pain and suffering, enduring it without medication, but such heroic decisions can not be considered the duty of everyone. Citing Pope Pius XII's Address to an International Group of Physicians, from the Congregation For The Doctrine of The Faith's, Declaration On Euthanasia, Chapter III - The Meaning of Suffering For Christians and The Use of Painkillers, Saint John Paul II referred to the Church's teaching on the licit use of painkillers even when their use results is decreased consciousness and a shortening of life, with Pope Pius XII's affirmation that, "if no other means exist, and if, in the given circumstances, this does no prevent the carrying out of other religious or moral duties." 

Saint John Paul II elaborated further on this by stating that, such a scenario should be understood that death is not willed or sought, even though for reasonable motives one runs the risk of it, but rather a desire to ease pain effectively with the use of analgesics which medicine provides. Adding to this, he quoted Pope Pius XII further when he noted that at the same time "...[I]t is not right to deprive the dying person of consciousness without a serious reason: as they approach death people ought to be able to satisfy their moral and family duties, and above all they ought to be able to prepare in a fully conscious way for their definitive meeting with God." (65)

Euthanasia in essence is committing suicide with the help of someone else, which is always morally objectionable as murder. Saint John Paul II made it very clear, that to concur with another person's intention to commit suicide and actually assist in the process is an injustice that can never be excused, even if it is requested. Citing the writings of St. Augustine, he included the following relevant quote, "it is never licit to kill another: even if he should wish it, indeed if he request it because, hanging between life and death, he begs for help in freeing the soul struggling against the bonds of the body and longing to be released; nor is it licit even when a sick person is no longer able to live." (66) Saint John Paul II added that euthanasia must be called what it is, a false mercy and a disturbing perversion of mercy. He further stated that, "...[T]rue compassion leads to sharing another's pain; it does not kill the person whose suffering we cannot bear." (66)

Of particular note is the paragraph in which Saint John Paul II refers to euthanasia's availability and permissiveness by those in society who are entrusted to build for the common good, yet arbitrarily enact laws and develop policies that promote and encourage the opposite. The Carter vs. Canada case is a prime example as is the Ontario College of Physicians and Surgeons Professional Obligations and Human Rights policy. Such realities are referred to in the analogy to the temptation in the Garden of Eden; that is, to become like God. Only God has the power over life and death, "It is I who bring both death and life" (Dt 32:39) Saint John Paul II emphasized that only God exercises his power in accordance with a plan of wisdom and love.

Saint John Paul II stated conclusively that, in harmony with the Magisterium of his Predecessors and in communion with the Bishops of the Catholic Church, "I confirm that euthanasia is a grave violation of the law of God, since it is the deliberate and morally unacceptable killing of a human person." (65)

If prior to reading today's post, you in fact did not know of the recent supreme court ruling or have not kept up to date on the euthanasia issue, I would like to recommend that in addition to the resources provided in this post, you bookmark Euthanasia Prevention Coalition's web site and consider adding their blog to your reading list. 

There will never be peace in Canada until all threats to the value and inviolability of life are eradicated from the land. If I may suggest, pray and fast for the end to, what Saint John Paul II has aptly referred to as, the "culture of death" and that Canada be restored to a "culture of life."


Saint John Paul II, pray for us.