The criminal negligence of Our Lady and St Joseph

A fine example of G K Chesterton writing over 90 years ago something that could have been written today:

... Cruelty to children, one would have thought, was a thing about as unmistakable, unusual and appalling as parricide. In its application it has come to cover almost every negligence that can occur in a needy household. The only distinction is, of course, that these negligences are punished in the poor, who generally can't help them, and not in the rich, who generally can. But that is not the point I am arguing just now. The point here is that a crime we all instinctively connect with Herod on the bloody night of Innocents has come precious near being attributable to Mary and Joseph when they lost their child in the Temple. In the light of a fairly recent case (the confessedly kind mother who was lately jailed because her confessedly healthy children had no water to wash in) no one, I think, will call this an illegitimate literary exaggeration. Now this is exactly as if all the horror and heavy punishment, attached in the simplest tribes to parricide, could now be used against any son who had done any act that could colourably be supposed to have worried his father, and so affected his health. Few of us would be safe.

Eugenics and Other Evils

Unrequited love

A young woman goes to the doctor. She shows him a photograph of a young man.

"Doctor, I am so much in love with this man. I can't sleep. I can't function at all. I want him. I need him. He's not interested in me, and it hurts me so much. I am suffering. I will die if I can't have him. Is there anything you can do for me?"

The doctor thinks for a moment and then informs her, "I can find this man for you. We have therapies we can give him and drugs. Possibly mild electric shocks and hypnotism. I can make him love you."

The doctor's assistant traces the young man and he is subjected to these treatments, and falls in love with the girl whom he marries. They live happily ever after.

And, because the doctor made the lady happy, so she was no longer suffering or suicidal, what he did was right.

I mean, if there are no moral objections to providing a woman with the child she so wants but can't have, why should there be anything wrong with getting her the man she wants? She's suffering, and it would be inhumane not to.

Lenten meditations

Carmel Books blog has a list of links to Lenten meditations, from "Practical Meditations For Every Day in the Year on the Life of Our Lord Jesus Christ composed chiefly for the Use of Religious by a Father of the Society of Jesus."

Herd immunity

I've been seeing a lot of articles about vaccinations over the last week, so I've been thinking about the issue of herd immunity as an argument to have one's children vaccinated. (I'm not addressing the separate issue of unethically-derived vaccines in this post.)

With the 3-parent baby issue, topical at the moment, you get supporters of the procedure talking about how children with mitochondrial diseases suffer and die, while simultaneously dismissing the arguments of opponents as being emotive. With vaccines it's that children might get diseases, suffer, and maybe die if they're not vaccinated, but if opponents say children sometimes experience adverse reactions to the vaccines, suffer, and maybe die, they too are being emotive!

Both sides use emotive arguments. Understandably so. To vaccinate or not to vaccinate: either way there are risks.

Another motif that keeps recurring in arguments between pro-vaxxers and anti-vaxxers is the matter of herd immunity.

Someone declares that she (it is usually a she in these discussions!) has refused to have her children vaccinated, owing to concerns about possible reactions.

Then someone else argues back that she should have her children vaccinated, to contribute to herd immunity.

Now hang on a minute! What this argument is effectively saying is, you should be willing to sacrifice your child for the sake of the common good!

In my opinion, the only reason to vaccinate one's child should be to protect the child being vaccinated. If a parent decides vaccination is too risky, she (or he) is hardly going to decide to do it for the herd. Would any parent who had concerns be persuaded to vaccinate his child because the herd could use some more contributors?

It is one thing for an adult to decide to take that risk for the common good himself. That would be a selfless decision. But to decide that someone else (specifically an infant) should take that risk is another matter altogether.

Here is something that Pope Pius XII said on the subject of Medico-Moral Problems in 1952, not specifically about vaccination but I think the principle is applicable to this issue too:

"In support of their view they appeal to the fact that the individual is subordinate to the community, that the good of the individual must give way to the common good and be sacrificed for it....
... It must be pointed out that man as a person, in the final reckoning, does not exist for the benefit of society; on the contrary, the community exists for the individual man."

 Guide For Living

Mitochondria harvesting

Our MPs have voted 3-1 in favour of "three-parent babies", or "mitochondrial donation". This procedure is apparently supposed to eliminate mitochondrial disorders. So that's all right then...

This is manufacturing bespoke human beings. It is tampering with the creation of human life. So you have 3 parents, some third-siblings, maybe some two-third siblings. If you're lucky, you might have a full sibling. And you probably won't know who your third-siblings are. And the next generation will have five or six grandparents...

And it won't be long before parents will be forced to ensure their children have no genetic illnesses. And then, is it that hard to imagine that, eventually, anyone who hasn't been created by this process will have to pay more for insurance?

This is eugenics.

Oh, and the embryonic donors of the mitochondria? Seems they're destroyed once their mitochondria has been harvested.

Heaven - Cardinal Bacci

Heaven

1. Faith teaches us that the soul which is in the state of grace and has expiated all the temporal punishments due to its sins, goes immedia...tely to Heaven when it is separated from the body. There the soul enjoys eternal happiness. It sees God face to face. It sees Him without any intervention of created things, but as He is in Himself in the Unity and Trinity of His infinite perfections.

In this beatific vision the intellect remains completely satisfied, because in God there is every truth, beauty and goodness. The will abandons itself entirely to the will of God, desiring nothing else and loving nothing else but God alone. There springs from this abandonment a love which satisfies every desire, an inexpressible joy and a boundless peace. The happy soul will see the Blessed Virgin, too, and she will smile upon it with maternal tenderness. It will see the Angels and Saints gathered around the King of Kings and the Queen of Heaven, singing their praises. St. Paul, who was taken up to the third Heaven, tells us that it is impossible to imagine or to describe the unknown joys which are experienced there. In comparison with the eternal happiness of Heaven, the poor pleasures of this world are empty shadows. We cannot imagine the happiness of those who have gained Heaven by their good lives upon earth. The concept of Heaven is so beautiful and immense that it caused the Saints to desire death as a means of going there. They welcomed suffering, too, because it brought them nearer to their goal.

2. Our souls have an innate desire to be happy. God Himself has placed this desire in our hearts. What else are we doing all our lives but trying by every possible means to be happy? Unfortunately, we seek happiness where it is not to be found. Some seek it in material gain, others in honours, others in pleasure. But our hearts are much wider than the riches and honours and pleasures of this world. In comparison with the riches of the human spirit, worldly wealth is a very insignificant thing. Worldly honours are shadows which pass. As the "Imitation of Christ" reminds us, we are what we are before God, not what we appear before men. (Bk. III, Chapter 50:8) Pleasure also passes quickly, and when it is immoderate it leaves in our hearts a sense of emptiness and disgust. St. Augustine had a good deal of experience of the deceptiveness and complexity of human happiness. He had reason to exclaim: “You have made us for Yourself, O Lord, and our hearts are restless except in You. (Confessions, II, 2:4) We should follow the example of the Saints and aim at Heaven in everything we do. This should be the goal of our earthly journey. We should make sure that all our actions are in conformity with the will of God and directed towards this end.

3. God desires our salvation. “God wishes all men to be saved.” (1 Tim. 2:4) We are all aspirants of Heaven. We shall not be denied the grace of God so long as we ask for it with confidence and perseverance. St. Augustine tells us that Paradise is ours if we wish: “You are not called to embrace the earth, but to prepare yourselves for Heaven; not to be the successes of this world nor to a short-lived and transient prosperity, but to eternal life together with the Angels.” (Serm. 296, 6:7)
Contemplate this true and everlasting happiness. Let us direct towards it our intentions and desires and all our work. Then the day will come when we shall be really happy for all eternity.

Hell - Cardinal Bacci

Hell

1. “In whatever you do, remember your last days, and you will never sin.” (Ecclus. 7:36)

The meditation considered by the masters of the spiritual life to be the most useful for rousing the soul from sin, or from a state of torpor, is that on the last things, in other words, on what will happen to us at the end of life. Amongst these last things, hell is the most terrifying. Yet, if the mercy of God did not sustain us, we could fall into hell at any moment. St. John Chrysostom meditated on hell every day. All the Saints have found in this meditation the first steps on the way to perfection. Remember that a single mortal sin would merit hell for us. In that moment the sinner could have been already hurled into that abyss of torments. Let us imagine that we are there... and that the goodness and mercy of God has released us from those everlasting, all-devouring flames. If this should happen, all the sacrifices which virtue demands would seem so easy and pleasant. How ready we should be to do anything sooner than return to that chasm of eternal sorrow!

2. In that place of never-ending suffering there will be three punishments to torture us. There will be the worm of conscience which does not die: “Their worm dies not.” (Mark 9:43) This is the awful realisation that we could have saved ourselves, but are lost for all eternity; that God gave us so many graces and we damned ourselves by abusing them. Now there is no longer any remedy, because the mercy of God has been succeeded once and for all by His justice.

In the second place, there is fire. This is a real fire, but altogether different from the material fire we know in this world, which was created by God for our benefit and service. The fire of hell, on the other hand, was created by Divine Justice purely to punish us. It is a special kind of fire which tortures body and soul, and the rebel angels as well as damned human beings. It could be called discerning in so far as it torments more or less mercilessly according to the gravity of the sin. These flames embrace every evil and exclude every good. They are flames which will never be extinguished, flames which burn, but do not consume, flames without light, dark and accompanied by the shrieking of eternal despair. The very thought of this horrible dungeon of torments should spur us on to begin immediately a life of virtue and Christian perfection.

3. The greatest punishment, however, will be that of loss. This is the knowledge that we have lost forever our one, true, and highest good, God Himself. The soul will now understand fully what it means to have lost God forever. It will feel irresistibly the need to be united with Him, and to see, enjoy and love Him. But at the same time it will know that God has cast it away from Himself for all eternity. "Go, accursed soul, into everlasting fire!" Then the irresistible need for God will turn to hate and eternal malediction.

The terrifying reality of hell should not leave us amazed, as if it were an act of implacable severity. Rather should it be a warning to us. God should not seem to us to be a pitiless judge, but a judge who is infinitely just and infinitely good. Rather than send us to hell, God gave us His only-begotten Son, Who died on the cross for our sins. Just as the Redemption is a work of infinite love and goodness, so hell is a work of infinite justice.

If we reflect on the mystery of the Incarnation, on the Redemption and on the death of the Son of God, it will appear that, omnipotent though He is, He could not have done more to save us. The divine work of Redemption explains the mystery of the eternity of hell. It is not God Who is relentless. It is the damned soul which was relentlessly ungrateful towards the infinitely good and merciful God.