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January 2013

January 26

Les Misérables show how love overpowers death

January 26, 2013

On Christmas day a film adaptation of Victor Hugo’s book Les Miserables made its debut in theatres. Though Hugo had a less than perfectly benign view of the Catholic Church, his masterpiece is, from beginning to end, conditioned by a profoundly Christian worldview. It is most important that, amidst all of the “Les Miz” hoopla, the spiritual heart of Hugo’s narrative not be lost.

Video brings awful memories flooding back

January 26, 2013

Salvadorans remember Romero like it was yesterday

January 27

Three bishops share faith, stories on Saskatchewan roots

January 27, 2013

WINNIPEG - Three bishops walked into a bar... and there, before an enthusiastic crowd of youth and young adult ministers, they shared their stories of how they came to have the faith that they have today.

Pastoral plan demands more of everyone

January 27, 2013

Archdiocese of Toronto’s new plan a ‘spiritual reality’

‘A day of shame’ — Morgentaler decision 25 years on

January 27, 2013

For a quarter century Canada has had no law against abortion, but the quest for change continues

Setting out ‘a roadmap for our journey’

January 27, 2013

TORONTO - The pastoral plan that Cardinal Thomas Collins has directed for the archdiocese of Toronto contains hundreds of goals, hopes and aspirations. He describes the plan as “a roadmap for our journey as a Catholic Christian community” that accurately and honestly assesses the current situation and looks ahead to the challenges and opportunities to come.

January 28

Pope marks Holocaust Remembrance Day, calls for end to hatred

January 28, 2013

VATICAN CITY - Pope Benedict XVI said the annual Holocaust Remembrance Day calls humanity to work to overcome all forms of hatred and racism and to respect the dignity of each human person.

The sick, their caregivers can gain indulgences on World Day of Sick

January 28, 2013

VATICAN CITY - The sick, their caregivers and any Catholic who prays for or lovingly assists someone who is ill can gain an indulgence with prayers and service on or around the feast of Our Lady of Lourdes, which the Catholic Church marks as World Day of the Sick.

Lack of faith can hurt marriage, may affect validity, Pope says

January 28, 2013

VATICAN CITY - A lack of faith in God can damage marriage, even to the point of affecting its validity, Pope Benedict XVI said.

January 29

Cardinal Glemp headed Church during hard times

January 29, 2013

WARSAW, Poland - Polish Cardinal Jozef Glemp took over as head of the Polish Church during "hard and uncertain" times, Archbishop Jozef Kowalczyk of Gniezno told hundreds of people at the cardinal's funeral.

Catholic samba group turns parade into procession after nightclub fire

January 29, 2013

SAO PAULO, BRAZIL - A Catholic samba group in Rio de Janeiro changed its parade plans after the nightclub fire that killed more than 230 people, most of them students from the local university in Santa Maria.

Tweets and retweets: Study analyses @Pontifex traffic

January 29, 2013

ROME - In his first month on Twitter, Pope Benedict XVI sent two dozen mini-messages in nine languages, generating more than 270,000 comments and responses from other Twitter users, according to a study conducted by an Italian Jesuit magazine and an Italian new-media consulting firm.

January 30

Killing is not care

January 30, 2013

The Criminal Code, Parliament and the Supreme Court have been consistent and clear on the matter of euthanasia and assisted suicide. Both offences are serious crimes as prescribed in law and as upheld in various votes by the nation’s top legislative and judicial bodies. Yet the Province of Quebec is bulling ahead with a chilling attempt to circumvent the law by decriminalizing euthanasia through a legislative sleight-of-hand. In mid-January, the PQ government of Pauline Marois trumpeted a report suggesting doctors should sometimes be allowed to kill patients. Naturally, that is not how the report is worded. It speaks of “medically aided death” and suggests that euthanasia is just another “part of the continuum of care” provided by doctors. So on some days doctors will deliver a baby, or remove tonsils, or treat cancer, and on other days they will deliver care by killing the patient. This is an offensive notion, of course, and it must be opposed forcefully by society in general and by the federal government in particular. By June, Quebec is expected to propose legislation to declare euthanasia is a medical procedure and therefore strictly a provincial matter beyond the reach of the Criminal Code or Parliament interference. Assumedly, the Quebec government has lawyers who feel confident in making that argument even though it strikes most reasonable people as far-fetched to claim killing someone can be equated with providing them with medical care. This legislative end-around follows a resounding rejection two years ago of a private member’s euthanasia bill introduced by Bloc Quebecois MP Francine Lalonde. She lost that vote 250-57. The Supreme Court had rejected euthanasia in a 1993 decision. Two years after that, a senate committee concluded euthanasia should remain a criminal offence. Although euthanasia is legal in some countries, Canada, to its credit, has consistently rejected it. Even Quebecers are unconvinced. The “Dying With Dignity” committee crossed the province for two years hearing submissions. Sixty per cent of people or groups opposed euthanasia. Many doctors are appalled that their oath to “do no harm” could be perverted to countenance killing. “This act is abhorrent to us as doctors and should appall Quebecers who care about social justice and building communities that care about the most vulnerable,” said Dr. Catherine Ferrier, spokesperson for a group called The Physicians’ Alliance for Total Refusal of Euthanasia. Instead of writing laws to kill sick and suffering people, politicians in Quebec and across Canada should be increasing the number and improving the quality of palliative care centres. Euthanasia is a deplorable solution for old age, illness and infirmity. The focus should be on providing comfort and care, and building a society that treats all life with dignity and respect.

There’s no humanity without God, and no God without humanity

January 30, 2013

While the Lord is experienced in positive and negative ways, He is always love A man’s heart cries out. For years, Jeff has tried to follow God, but hasn’t found his dearest dream: a woman he could love and be loved by, who wants God as the foundation of their marriage. Why the rejection? Isn’t God love? Isn’t this cruel? Other Christians have experienced God as silent, steel, remote, distant, stingy, unyielding, ruthless, “the great vivisectionist.” At other times we know Him as tenderness, gentleness, beauty, life, creativity, kindness, compassion, intimate presence. Who is He really? “You’ve got to learn to wrestle with God!” Our model is Jacob, who spent the night wrestling someone (Genesis 32). At dawn, Jacob’s adversary wounded him, blessed him and gave him his name, Israel. In the struggle with God, we may discover our true name, and our real self — wounds and all. At least by wrestling, we dare to show what’s going on inside us. The Church helps us wrestle by giving us Lent. Ash Wednesday, Feb. 13, shows Lent is physical as well as spiritual: we mark our bodies with a reminder of mortality, we take on spiritual disciplines that affect us in the flesh. It’s total; we use everything we have and are to communicate with God. In its early centuries, the Church wrestled with many questions about God, including this: how could there be any true communication, any meeting-point, between the real God and us? Wouldn’t humans be lost in God’s vastness or God somehow be made less by being grasped? Wrestlers get so intertwined that they look almost like one person. They feel each other’s strengths and weaknesses, bodies and spirits. Could it be like that between us and God? Could Jeff, by not giving up but coming back and back with his question, be in true communication with the living God? Among us humans, communication happens through electronic forms known as “social media.” These involve much self-presentation: showing photos and videos of ourselves, our friends, food or pets or silly moments; we write bits of news about what we were thinking just before breakfast; we put together montages revealing our thoughts and desires, without discrimination, the painful and the odd, the beautiful and delightful. It allows for creativity as well as self-exposure. It’s as though people are holding their faces up to an invisible mirror. Through it, they see their own reflection and invite others to see it too. Like the ordinary, visible mirror, this sort of self-study can be destructive, as in the myth of Narcissus: the youth whose handsomeness broke many hearts. One day he saw his reflection in a still pool. He had nothing to prepare him or help him understand it. He fell in love with his own beauty, but died because he couldn’t touch or fulfill his love of the image he saw. Underneath the Narcissus story, and behind the passion for electronic self-exposure, lie understandable human desires. We want to see and know ourselves, to contemplate our image — though we can’t see our own faces. We want to show ourselves to others, be reflected back, have someone find us beautiful and interesting and love us. We want to dig inside ourselves and find creative ways to bring forth what we discover inside. We want these things even though we fear they’re impossible, since we also experience ourselves as ugly, unimportant and unlovable. These desires reflect a divine movement: God beckoning, reflecting back our true image, the image of beauty He called forth in us. God “bending the heavens,” as the psalm says, to show us we’re beloved. God doing the impossible to call us to this truth of ourselves, beyond the scars of sin — our own and others. Deepest, truest, wildest in us is our desire for God, without whom we can never find rest. Our need to communicate, to be seen, can’t be fully satisfied by any human communication, by electronic self-disclosure or song and dance or feasting, by studying ourselves or even by loving one another — though all these things may, and some must, bring us closer. That’s why human communication always involves frustration, even when it’s exhilarating. Whatever we seek is never truly found except in God. And He’s completely beyond us, though nearer to us than our fingernails to our fingers. How could there be a meeting-point between God the Creator and us His creatures? Only in the one who in Himself unites human with divine. There’s no humanity without God — and because of Christ, there’s no God without humanity. That’s the intimacy we seek, whether through electronic media or dances in the village square. It’s what we invite through our Lenten spiritual practices. They prepare us to receive the fullness of God’s love without any shadow or cruelty or pain. No wonder we experience Him in negative as well as positive ways: thirst and hunger, pain and longing, cruelty and ruthlessness. Gentleness, kindness, wonder, delight. And love. He’s in everything, even in Jeff’s long longing.

The person you are is from God’s grace

January 30, 2013

Fifth Sunday in Ordinary Time (Year C) Feb. 10 (Isaiah 6:1-2, 3-8; Psalm 138; 1 Corinthians 15:1-11; Luke 5:1-11) The shame and fear felt by Adam and Eve in the Eden story is still with us. The sense of separation and unworthiness led them to hide from God’s presence. Most people still respond in similar ways — we would be aghast if we knew that we were about to be in God’s presence even if it didn’t involve death. Isaiah found himself — in an inner vision rather than a physical journey — in the heavenly court. The experience was overwhelming and terrifying. There was a long tradition that no one could see God and live so Isaiah was sure that he was done for. The seraphs chanted “Holy, holy, holy” in adoration and praise, which is the source of the Sanctus in the liturgy. To say something was holy, however, meant that it was set apart from the arena of normal human activity and of the utmost purity. In ancient Israel the holy was approached with a fair amount of awe and dread. Wide and deep indeed was the gulf between God and human. Isaiah was unwilling to speak, especially in a prophetic manner, for he was convinced of his own sinfulness — the words themselves would be affected. The action of the seraph symbolized what God does with those whom God calls — the purifying hot coal was “touched” to Isaiah’s lips in order to cleanse him of sin and unworthiness. It was nothing that Isaiah did; in fact, there was nothing that he could have done on his own. The grip of fear and shame fell away and he was able to respond to God’s mission with a hearty “Here I am Lord, send me!” The fear and guilt we feel before God is of our own making — we fear judgment and punishment. God is not interested in that but wants to transform, heal and empower all who are willing to respond. We come to God as we are and surrender; God does the rest. Praising God with the seraphs takes our mind off the self and focuses it where it belongs: on God. Paul reminded the Corinthian community of the message in which they had first believed and begged them not to stray from it. These few verses represent the earliest Christian “creed.” The message was stark and simple. Jesus died for our sins, was buried, rose again in fulfilment of the Scriptures and appeared to many of His followers. There was no complicated theology, just the joyous proclamation that Jesus was alive again and that His life and death had momentous consequences for undeserving humanity. It was this gracious kindness that enabled Paul to rise above his own pain and regret over his years as persecutor-in-chief of the Christian movement and become its greatest apostle. Paul acknowledged that the good that he had done and the person he had become was purely God’s grace. The only fitting response for Paul — and us — is gratitude and passing it forward. Jesus did so many things well, but what did He know about fishing? This question might have been on the minds of Peter and his friends as Jesus told them to put down their nets again. They tried again, this time with divine guidance rather than their own, and not only did they catch fish, but it was a huge haul. Peter was overcome and fell at the feet of Jesus, begging Him to just go away. Peter was made acutely aware of his flaws and sinfulness and felt unworthy to be in Jesus’ presence. Jesus would not hear of it — with the oft-repeated admonition to let go of fear, He raised him up and gave him a new mission. He was to be a fisher of people — far more difficult! Fishing was a biblical apocalyptic end-time symbol, so its use here signaled that with the coming of Jesus the ingathering of souls for God had begun. Patience is essential. One cannot be discouraged at an empty net or hook but be willing to try over and over again at God’s direction. The Lord invites us to continue this holy work of reconciling souls to God. We are to rely on the power and compassion of God rather than allowing our insecurity, preconceptions and weaknesses to paralyse us.

A new evangelization can happen

January 30, 2013

Late last year the National Post commissioned a survey on religious attitudes of Canadians. It will surprise no one that church attendance, both Protestant and Catholic, is dropping. What was surprising was how Canadians self-reported their attitude to religion. Of those answering the survey, 65 per cent consider themselves “spiritual,” 50 per cent consider themselves “religious” yet 66 per cent said they believe in God. What to make of this? First, contemporary mis-education has prevented many people from thinking clearly. If you believe in God, you are by definition “religious.” The Oxford English Reference Dictionary defines religion as belief in a personal God “…entitled to obedience and worship.” So to say that someone believes in God but is not religious is to utter an oxymoron. As for the 15 per cent who consider themselves spiritual (“concerned with sacred or religious things”) but not religious, well, they truly are remarkable human beings. They are like a self-described gourmand who never eats, or someone who professes to love travel but does not leave home, or a lover of theatre who has never seen a play that he enjoyed. Of course, one might be spiritual and not go to church; that is possible. I suppose one might even be a Protestant Christian and never go to church. But one cannot be a Roman Catholic and refrain from attending church. That’s because the catechism teaches that there is no salvation outside the Church. The Catechism of the Catholic Church (published in 1994) expresses the point this way: “All salvation comes from Christ the Head through the Church which is His body.” Again, none can be saved “who knowing that the Catholic Church was founded as necessary by God through Christ, would refuse to enter it or to remain in it.” Catholics have an obligation to attend Mass. One may attend Mass outside the physical structure of a church, but only a priest may consecrate the elements of bread and wine. For a Catholic to say that he is spiritual but not religious is what Dr. Johnson once called “nonsense on stilts.” The priest who brought me into the Catholic Church never referred to the “obligation” to attend Mass. It was always, he insisted a privilege. And with him presiding, it always was. He prepared carefully for each service. His homilies were strengthening and he threw himself into every activity in the church with gusto. To my chagrin, I have discovered that this is not always the case. Of course, I understand that one does not attend Mass because of the priest but rather for the opportunity to receive the sacraments. Still, it is difficult to be in a suitably receptive frame of mind to receive the sacraments when one is fuming inwardly at all that has gone on up to that point. Perhaps I am only now discovering the reality of what Flannery O’Connor meant when she wrote that one may suffer more from the Church than for the Church. If the new statistics accurately portray Canadians’ religious attitude, what hope is there for the Church? Well, Pope Benedict XVI recognizes the problem; indeed he wrote extensively about this even before the year 2005 when he became Pope. He has called repeatedly for a “New Evangelization” with three components: (1) deepened personal faith; (2) renewed Bible study; (3) proclamation of the Gospel. The Pope has said that it is the duty of every Catholic to proclaim the good news “with the same enthusiasm as the early Church” and he has taught that “the Gospel is not the exclusive property of those who received it, but it is a gift to share, good news to report to all.” In this respect, buried in the statistics, is one nugget which allows for hope: 15 per cent of Canadian youth report that they are more committed to the faith than were their parents. Here is the potential spearhead of a new evangelization that can rescue the Church from the doldrums. The new evangelization will not happen in parishes where the message is distorted, or where the priest is only going through the motions, or where the congregation trudge off content at having satisfied their obligation. But the message of hope from Pope Benedict XVI is that it can — and will — happen nevertheless.

A lingering shame from a sad decision 25 years ago

January 30, 2013

I can still remember where I was when I received the call that the Supreme Court of Canada had struck down our abortion law. That call stopped the baking, stopped the family chatter, stopped me in my tracks. I could not believe the court would abandon Canada’s little ones. The abandonment began in 1969 with the expansion of our abortion provisions, finally completing the severing of all protection for these children with the Supreme Court decision in the Morgentaler case on Jan. 28, 1988. It has been stated that even with our valiant attempts we have not been able to engage the whole of this country in a debate. That, I suppose is true. However, we have neither won nor have we lost. What we have done is constantly and consistently raised our voices against the slaughter, continued to prick the conscience of this great nation, be a thorn in the side of her politicians and a challenge to the medical profession and pro-abortion advocates. Canada’s doctors appear content to confirm the belief in the public eye that children before birth are a part of their mothers, like a toe or a fingernail. Rather than doing no harm their moral and ethical cowardice places women and their offspring into abortion harm’s way. Our voice has been there from the start expressed by the wonderful people from Hamilton, Burlington, London, Ottawa and Toronto who presented to the House and Welfare Committee during 1967 and 1968. Displayed in the petition and letter-writing campaigns that have been non-stop over the years. Our concern has been voiced within the hundreds of briefs written and presented at all government levels over the years. We are active in the many pregnancy support services and homes that have developed. We are heard in the media campaigns carried out all across Canada and are noticeable in the annual marches which occur at the provincial and national level. Our voice is nowhere more present than in the hearts of those who volunteer and work for pro-life groups from one end of this country to another, day in and day out. The presidents and boards, their staff and volunteers, all committed to changing our culture to one where children before birth will be protected and women unexpectedly pregnant will know that they are supported and they do not have to kill their children. This country has travelled so far — the wrong way. Fragile lives at every stage are forfeited because they are unwanted, face challenges or are sick and dying. Canada’s answer to these situations is to kill — but the words we use protect the public from the truth. We terminate pregnancy, not kill the baby. We conduct pre-natal genetic testing and terminate the pregnancy, not lethally discriminate against those who are different. We induce labour of children with genetic anomalies cutting short the duration of their little lives and some we just neglect until they die. We create, quality control, discard, freeze and lethally research on the tiniest of human beings and call it reproductive technology. Those with disabilities do not always receive the care that those with able-bodies do. Those facing terminal illness or suffering may soon be sanctioned to have themselves killed or provided assistance in killing themselves. The public will hear “aid in dying” and other such euphemisms, but euthanasia and assisted suicide it will be. When did killing the vulnerable become a Canadian ethic? Talk to many people who have received negative prenatal diagnosis and it appears the medical profession believes death is better than disability. When did we become so hard-hearted and have no room for those who are different and just need our compassionate help — not the right to be killed? This is the legacy of 1969, compounded by the Supreme Court travesty of justice in 1988. Our voice will continue to shout out a challenge. Our efforts will provide support and options. Our activities will remind Canadians that we really are all created equal before and under the law until they get it and stop the killing. (Jeffs is executive director of Alliance for Life Ontario.)

Musial, Mantle and manly virtue

January 30, 2013

Baseball’s spring training is not far off, and our Catholic “spring training” — the discipline of Lent — is fast approaching too. Not a bad time to think about baseball and virtue, which was brought to mind by the recent death of Stan Musial, one of the greatest ballplayers of all time. Musial dominated the 1940s and 1950s, winning seven batting titles, three National League MVPs and winning the World Series three times. Even today, 50 years after his retirement in 1963, he remains second all-time for total bases, behind only the incomparable Hank Aaron, and fourth in all-time hits, behind Pete Rose, Ty Cobb and Aaron. He died at age 92, predeceased last year by his wife of 72 faithful and faith-filled years. His funeral was in St. Louis, at which a young boy who wanted to be like Stan Musial when he was growing up in that proud baseball city, Timothy Dolan, now cardinal archbishop of New York, was present to honour a Catholic disciple who tried to go to Mass every day. In a eulogy given by another proud St. Louis baseball man, a moving story was told about Musial’s quiet holiness. Bob Costas, perhaps the most gifted broadcaster in sports, recalled an occasion in which Mickey Mantle, the great Yankee of the 1950s and 1960s, was visiting in his retirement. Costas invited Stan Musial to dinner and told Mantle who was coming. Mantle, a long-time alcoholic, told Costas: “I don’t know how I am going to do it, but I am not going to have a drink all day tomorrow or all evening. I don’t want to do anything foolish in front of Stan Musial.” Tens of thousands wanted to be like Stan Musial the ballplayer. Mantle, who was almost as good as Musial on the diamond, knew that he ought to be like Musial the man. “Stan was a better player than me, because he was a better man,” Mantle told Costas. There are few decisions men, especially young men, make that are as important as choosing their friends. Perhaps the greatest compliment a man can receive is that which Mantle gave Musial — I don’t want to do anything foolish, anything unworthy, anything sinful in front of him. Mantle spent most of his life choosing his friends unwisely. Perhaps because of all the scandals, movies were made of his life. Musial’s life was too simple, too honourable, too pious for Hollywood. One of the best of the Mantle films, perhaps the greatest of all baseball films, is 61*, a Billy Crystal film about the 1961 home run chase between Mantle and Roger Maris. “Maris, the North Dakota homebody who has just won the 1960 Most Valuable Player award, sees that Mantle, the Oklahoma hellion who might have been the greatest player ever had he not blown out his knee in the 1951 Series, is risking both his own and the team’s success by his compulsive boozing and wenching,” wrote George Weigel, papal biographer and accomplished baseball fan, about a key scene in 61*. “So Maris and his apartment-mate, outfielder Bob Cerv, invite Mantle to move in with them, cut out the nocturnal craziness, and get himself back together,” Weigel continues. “That act of solidarity, matched by the way manager Houk and Maris’s teammates rally around him when both fans and sportswriters choose Mickey over Roger in the Great Bambino Record Chase, exemplifies the distinctive way men can be friends. Mickey Mantle, a tortured spirit, died in 1995 after telling a press conference, ‘Don’t be like me. God gave me the ability to play baseball and that’s what I wanted to do. God gave me everything and I just wasted it.’ ” Weigel concludes with the contrast: “Maris died in 1985 of Hodgkin’s lymphoma and is buried in his hometown, Fargo. This unassuming family man, who never took advantage of the lifestyle libertinism that Gotham (and the journalistic conventions of the era) made possible, was a good husband and father who endured hate mail and death threats, fan idiocies and press barbs. Roger Maris, a Catholic whom some would argue is the real single-season home run king, is one of the quiet heroes of the American Catholic experience.” Little boys like Tim Dolan in St. Louis look for heroes at the ballpark. Grown-ups realize that the men on field are often not heroes at all. But sometimes they are, and sometimes even a grown-up cardinal of the Holy Roman Church finds a hero there. Stan Musial was a quiet Catholic hero. As Mickey Mantle might have said: “Be like him.” (Fr. de Souza is the editor-in-chief of Convivium, a Canadian magazine of faith in our common life: www.cardus.ca/convivium.)

Stop the progress insanity

January 30, 2013

In a recent blog for Cardus — the think tank that among its many other good works publishes Convivium magazine — I cited an item sent to me by a regular correspondent. It was, I wrote, a brilliant, step-by-step summary of the way in which so-called “social progress” has occurred during the past 30 years at the expense of long-standing Canadian tradition, custom and especially faith. The summary read as follows: o Find an extreme position calling for radical change and self-define it as moderate. o Get your fellow travellers on The Long March through the unionized newsrooms of the nation to adopt your language. o Define all who oppose you as intolerant extremists. o See above re: fellow travellers, and repeat at teachers’ conventions nationwide. Concerned about their social status, teachers will adopt whatever position is portrayed as most fashionable. o Bake in oven for two terms of government, use quasi-judicial bodies to institute pogroms against your opponents and, bingo, you have progressive social change no matter how much it might feel like a boot stomping on your face. The only serious addition I offered was expanding item four to include professional associations: lawyers, doctors, Indian chiefs. It turned out there’s more, and it came from an academic friend: o Argue for a supposedly moderate change that goes just beyond generally accepted conventions and principles. o When some people raise objections, accuse them of engaging in specious slippery-slope arguments, insisting that, of course, we certainly do not mean to advocate for those alleged consequences, and it is offensive to be so misrepresented. o All the while secretly intend the normalization of precisely those furthermost implications down the road o Once the change argued for is effected, argue for the next supposedly moderate, incremental change that will bring us closer to the realization of the desired (but temporarily too controversial) more radical outcomes. This involves reminding society of how its enlightened embrace of the previous change should lead them to consent to the next step, and mock those who object by pointing out that the sky hasn’t fallen. These precepts explain the “how” of surreptitious social “progress” that has led to such travesties as the de facto abolition of the constitutional rights of parents to have schools that teach their children what it means to be Catholic, and Quebec’s pending abolition of our foundational Christian understanding of what it means to be human. Having defined the “how,” however, neither set offered a proposal for what is to be done. Still, simply identifying the steps of the process creates the expectation that someone, somewhere, has some explaining to do. And that opens the door to challenging the dangerous presuppositions at the heart of the radical upending of our society. Those presuppositions are: o Any self-proclaimed “progressive” measure is always an essential step demanded by the “forward movement” of history, and its achievement is inevitable. o The onus is always on those who are hesitant to adopt such “progressive” measures to show why they should not be adopted. The deficiencies of both become obvious. The second one is grossly unjust and requires the logical fraud of having to prove a negative. The first contains a childish tautology: we want to do this because it’s progress, and it’s progress because we want to do it. What this means is that the following demands should be made of anyone who proposes any self-defined “progressive” vision: o State definitively what the historic end point of your progressive vision will be. o State truthfully your confidence in your ability to forecast that particular historic end point. o State plainly what existing natural rights and protections must be sacrificed for your progressive vision to be achieved. o State concretely how your vision of progress differs from a reversion to barbarism. Such demands are not obstructionist or reactionary. They are the simple precautions any sane people will take before agreeing to changes in the makeup of their society. The final question, of course, is whether it’s already too late for sanity. (Stockland is the Director of the Cardus Centre for Cultural Renewal in Montreal.)

Bitter cold can’t dampen March for Life crowd’s passion

January 30, 2013

WASHINGTON - The tens of thousands of participants at the annual March for Life in Washington Jan. 25 demonstrated just how determined they are not only by showing up in such large numbers on a bitter cold day but by continuing a 40-year tradition of protesting the U.S. Supreme Court’s decision legalizing abortion.