fbpx
Search Results For:

Search Results for: tollefsen – Page 2

No particular terminology that is adopted in medicine or law determines the moral issues of abortion, nor does any common usage of the word. Pro-life and pro-choice advocates alike are capable of recognizing that a range of medical interventions can end an unborn human being’s life. They differ, often radically, about the justice of most such interventions.
It is not only fraudulent physicians and deluded therapists at fault for mutilating our children—they too are victims, in part. They also have been deceived, subject to the disintegration and dissolution of reality entrenched in our moment. Too many people are not flourishing in our society, and they are damaged and being damaged with false visions of emancipation.
Just as justice requires us to protect all unborn children, so too does it require us to protect access to life-affirming medical treatment for pregnant women facing grave medical complications. This is part of the pro-life ideal, not an exception to it. While children at all stages of development ought to enjoy the law’s protections, political realities may make it impossible to achieve this fully and immediately in many jurisdictions. When that is so, enacting the most pro-life law realistically possible is justified.
Genuine cases of conflict between maternal and fetal health raise difficult moral questions, but a necessary starting point is to affirm both that physicians must honor their commitment to the mother’s health and that the law’s just protection of unborn human life should not interfere with that responsibility.
Like all human things, war ought to be ordered by law and moral norms. In these selections from the Public Discourse archives, we see neither arguments for or against war, nor policy prescriptions on options for Ukraine, but first principles are never irrelevant.
Neither Michael Pakaluk’s criticisms of a statement by pro-life scholars on COVID-19 vaccines nor his positive arguments against those vaccines hit their mark. The purchase and use of HEK293 and similar cell-lines are not intrinsically impermissible. Well-formed people of good faith may be moved by the very strong reasons that exist to take the vaccine to do so.
Marriage is not always easy, and children can be exhausting. Yet it turns out that human happiness is found only in the gift of self. Work can be a generous gift of oneself, of course, but for many the flight from marriage and children into workism results not in the finding of self but in its loss.
Since acting rightly requires a well-formed intellect coupled with rightly ordered desires, moral formation is as much about training the passions as it is about making arguments.
The Ethics and Public Policy Center has organized the following statement from leading pro-life Catholic scholars, including EPPC President Ryan T. Anderson, EPPC board member and Princeton professor Robert P. George, and EPPC Fellow and Notre Dame professor O. Carter Snead, along with two professors at pontifical universities in Rome and other U.S.-based scholars, to explain why it is morally acceptable for pro-life citizens to receive any of the COVID-19 vaccines currently available.
Natural and legal rights are not like individuals of the same species, but analogous ways of identifying what justice demands. Natural rights provide a standard by which legal rights are to be understood and corrected; but legal rights are the means by which natural rights are to be secured and realized in a polity.
Practical reasons are where the action is if one is to engage agents, the culture at large, and even popes, in moral discussion, debate, and deliberation. There is really no alternative in an ethics of virtue, acquired or infused.
The authors and editors at PD don’t pretend to have all of the answers, but we think we know something about which questions we need to raise, and who we should ask to address them. As more and more about America and conservatism seem up for debate, expect PD to continue to provide a path forward.
The Pfizer-BioNTech vaccine’s remote and limited interaction with abortion, coupled with the command to love thy neighbor, makes it a candidate for ethical use.
Manufacturing children using the genetic material of multiple parents is not a prospect to be celebrated. It is a dystopian technology, making children, as if they were consumer goods, and unmaking the family, as if it were not essential to the common good.
Is the separation of church and state to blame for the sidelining of religion in public life, and for the moral drift that gave us abortion on demand, the redefinition of marriage, and our transgender moment? Can religious “neutrality” ever be achieved, or will the state act on the basis of some comprehensive doctrine no matter what, in which case better for it to be acting firmly and directly on the basis of the truth? Is integralism—be it conservatively Catholic or progressively secular—inevitable? We offer these essays collected here to help you as you discern where the truth lies.
What happens if a possible future vaccine for COVID-19 is developed unethically, by using contemporary tissue from aborted children? Could pro-life citizens morally use such a vaccine?
The use of fetal tissue from aborted human beings in medical research predicates the health of some on the deliberate destruction of the lives and health of others. That predication is incompatible with the fundamental commitments of medicine. In the face of this global crisis, we must hold to our ethical principles more firmly than ever.
In the next few weeks, as the pandemic perhaps reaches its zenith, we will have the opportunity to decide once again what sort of society we intend to be. We should eschew all invidious discrimination and recommit ourselves to treating all who are ill as bearers of profound, inherent, and equal worth and dignity.
The team at Public Discourse doesn’t pretend to have all the answers, but we do think we’re asking the right questions, and getting the right thinkers to propose some of the answers. That’s one thing that we hope will always be our hallmark: thoughtful, reasoned discourse, which is rigorous yet still accessible to the educated layman.
It is a mark of responsible governance, not authoritarian overreach, for states to act when the demands of public health call for such measures. It is true that the presumption of freedom, religious liberty, and parental authority are all at risk in an increasingly regulatory, secular, and statist culture, but it is an error to see vaccination policy as an essential battleground for defense of these important rights.
Silence is not enough. The wounds of the Church cannot begin to heal until Pope Francis honestly responds to Archbishop Viganò’s allegations. He has a responsibility to do so.
States that do not recognize both natural law and the transformation of law and public reason brought about by the raising of religion to a supernatural good will become confessors of false belief opposed to Christianity, and their great power will turn from supporting Christianity to opposing or even repressing it, especially in relation to its moral teaching.