Excerpts from the official Vatican English translation of Pope John Paul II’s encyclical, Evangelium vitae (The Gospel of Life), released Thursday:
Today this proclamation is especially pressing because of the extraordinary increase and gravity of threats to the life of individuals and peoples, especially where life is weak and defenseless. In addition to the ancient scourges of poverty, hunger, endemic diseases, violence and war, new threats are emerging on an alarmingly vast scale.
The fact that legislation in many countries, perhaps even departing from basic principles of their constitutions, has determined not to punish these practices against life, and even to make them altogether legal, is both a disturbing symptom and a significant cause of grave moral decline. Choices once unanimously considered criminal and rejected by the common moral sense are gradually becoming socially acceptable. Even certain sectors of the medical profession, which by its calling is directed to the defense and care of human life, are increasingly willing to carry out these acts against the person. In this way the very nature of the medical profession is distorted and contradicted, and the dignity of those who practice it is degraded. …
The end result of this is tragic: Not only is the fact of the destruction of so many human lives still to be born or in their final stage extremely grave and disturbing, but no less grave and disturbing is the fact that conscience itself, darkened as it were by such widespread conditioning, is finding it increasingly difficult to distinguish between good and evil in what concerns the basic value of human life.
This reality is characterized by the emergence of a culture which denies solidarity and in many cases takes the form of a veritable “culture of death.” This culture is actively fostered by powerful cultural, economic and political currents which encourage an idea of society excessively concerned with efficiency. Looking at the situation from this point of view, it is possible to speak in a certain sense of a war of the powerful against the weak: a life which would require greater acceptance, love and care is considered useless, or held to be an intolerable burden, and is therefore rejected in one way or another. A person who, because of illness, handicap or, more simply, just by existing, compromises the well-being or lifestyle of those who are more favored tends to be looked upon as an enemy to be resisted or eliminated. In this way a kind of “conspiracy against life” is unleashed.
It is frequently asserted that contraception, if made safe and available to all, is the most effective remedy against abortion. The Catholic Church is then accused of actually promoting abortion, because she obstinately continues to teach the moral unlawfulness of contraception. When looked at carefully, this objection is clearly unfounded. It may be that many people use contraception with the view to excluding the subsequent temptation of abortion. But the negative values inherent in the “contraceptive mentality” - which is very different from responsible parenthood, lived in respect for the full truth of the conjugal act - are such that they in fact strengthen this temptation when an unwanted life is conceived. Indeed, the proabortion culture is especially strong precisely where the Church’s teaching on contraception is rejected.
Prenatal diagnosis, which presents no moral objections if carried out in order to identify the medical treatment which may be needed by the child in the womb, all too often becomes an opportunity for proposing and procuring an abortion. This is eugenic abortion, justified in public opinion on the basis of a mentality - mistakenly held to be consistent with the demands of “therapeutic interventions” - which accepts life only under certain conditions and rejects it when it is affected by any limitation, handicap or illness.
Threats which are no less serious hang over the incurably ill and the dying. In a social and cultural context which makes it more difficult to face and accept suffering, the temptation becomes all the greater to resolve the problem of suffering by eliminating it at the root, by hastening death so that it occurs at the moment considered most suitable.
Precisely in an age when the inviolable rights of the person are solemnly proclaimed and the value of life is publicly affirmed, the very right to life is being denied or trampled upon, especially at the more significant moments of existence: the moment of birth and the moment of death.
This view of freedom leads to a serious distortion of life in society. … Everything is negotiable, everything is open to bargaining: even the first of the fundamental rights, the right to life. … In this way democracy, contradicting its own principles, effectively moves toward a form of totalitarianism.
Among the signs of hope … there is evidence of a growing public opposition to the death penalty, even when such a penalty is seen as a kind of “legitimate defense” on the part of society. Modern society in fact has the means of effectively suppressing crime by rendering criminals harmless without definitively denying them the chance to reform. … As a result of steady improvements in the organization of the penal system, such cases are very rare, if not practically non-existent.
It is true that the decision to have an abortion is often tragic and painful for the mother, insofar as the decision to rid herself of the fruit of conception is not made for purely selfish reasons or out of convenience, but out of a desire to protect certain important values, such as her own health or a decent standard of living for the other members of the family. … Nevertheless, these reasons and others like them, however serious and tragic, can never justify the deliberate killing of an innocent human being.
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