Comments Posted By Fr. Hans Jacobse
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George, I can’t speak to the debate about Abp. Demetri’s presumptive Sainthood but I do recall a story about him that impressed me.
A man who was in my GOYA group many years ago married and moved to Dallas. After his parents died he went to the Dallas Cathedral to ask for a Memorial. He told me that a Bishop answered the door and they went right into the Church and did the memorial right then. I thought he was mistaken about it being a bishop. “Bishops don’t do that,” I said. “It must have been a priest.”
He was insistent it was a bishop but I went on believing he was mistaken. I had no idea who Abp. Demetri was. I was in the GOA and that was my world for the longest time.
Years later when I heard other stories about Abp. Demetri, and after I met him (the only time) and heard him preach (brilliant sermon BTW), I decided that my friend was probably correct and I was wrong.
» Posted By Fr. Hans Jacobse On March 6, 2016 @ 8:22 pm
No, you forfeited the right to determine what must be clarified when you proof-texted the Fathers within an anthropological framework you refused to clarify. The Fathers don’t belong to you. They are not to be used in any context without the willingness to examination or explain the assumptions that determine the context in which they are used. Since you are unwilling to discuss your assumptions so your claim that only you are allowed to determine what must be clarified is drained of any authority.
The tradition is clear: same-sex attraction is a passion. The anthropological shift is also clear: passions are to be essentialized leading to a plasticized anthropology. It is evident that some quarters of Orthodoxy promote the new anthropology: Lenova, McDowell, Arida, and others. One does not need to prove the received tradition to its detractors. One only needs to point out where they are in error and, if necessary, explain why they are.
It should not be necessary to point out to you why the new anthropology is in error. It’s curious though when asked to clarify where you stand on the new anthropology you go mute.
» Posted By Fr. Hans Jacobse On March 17, 2016 @ 9:51 pm
The point is not “‘essentializing’ SSA as an identity.” The point is essentializing a passion. The passion could be anything, not just same-sex attraction. Once the passions are seen as essential to being, as a defining constituent of human personhood, then the passions become the ground of self-identity and anthropology is plasticized (malleable). You make man what you will; you are what you feel.
Further, the proper understanding of Orthodox anthropology is not a “distracting point.” Rather, it’s the one point you must clarify. Lenova, McDowell and their fellow travelers (relevant only because they identify as Orthodox) understand the received tradition but militate against it. Your writing is muddled because you never deal with this point with any clarity.
Maybe you don’t understand it.
» Posted By Fr. Hans Jacobse On March 17, 2016 @ 6:57 am
Michael, your response contains a multitude of words with plenty of references from this and that authority as well as some Greek thrown in for good measure but the devil, as they say, is in the details. Here’s the rub:
This is significant because the manifestations of His humanity – his biological/genetic, psychological, environmental/social, and moral/spiritual dimensions – are essential to our understanding of our humanity reflected in Him, a humanity, as Met. Anthony (Bloom) noted, we no longer recognized.
There are two assumptions in your responses that never sit right with me mostly because they are asserted but never defended except in the most abstract ways I have already pointed out (proof-texting and so forth):
First, biology and by extension psychology are the authoritative ground by which we understand the human person (the scoldings are illustrative here because you tend to shout down anyone who challenges this assertion).
Second, which is a corollary of the first, you tend to essentialize what otherwise has been traditionally understood as a passion in Orthodox anthropology. Specifically you seem to argue that same-sex attraction is intrinsic to human personhood. I say “seem” because whenever this point is broached the scoldings, the proof-texting and the copy and pasting of Greek start all over again and we never get a clear answer. It is true of course that all desire has bio-chemical manifestations. It is not true however, that one must be a biologist or psychologist to speak on same-sex desire, or any other desire for that matter.
Most important however is that same-sex desire should never be essentialized; seen as a foundational constituent of human personhood and thus self-identity. Same-sex desire is being essentialized in different quarters of Orthodoxy today (Inga Lenova, Maria McDowell and other activists for homosexualism subscribe to it, even some of the Fordham group believe the fallen world is the world as it was created). Essentializing passions is not Orthodoxy. It leads to a plastic anthropology which will one day, if it continues in Orthodox circles, constitute a new heresy.
From my perspective you either don’t comprehend this point or you agree with it. The scoldings, the endless proof-texting, the mocking of those who don’t agree with you seems calculated to avoid this very point that I raise. Maybe the failure is mine. Could you clarify it for us?
» Posted By Fr. Hans Jacobse On March 15, 2016 @ 8:12 am
Again, overlooking the insults and self-aggrandizement…
…upon whom the Church, let alone me, has relied upon to articulate the nature of our humanity, “as it was in the beginning,” and in this fallen world…
The clause “as it was in the beginning” is entirely your construction and you have never been able to explain what it means; you (not the Church) simply assert it. It’s where the relocation of passion into biology occurs and where your plasticized anthropology is revealed.
» Posted By Fr. Hans Jacobse On March 7, 2016 @ 5:29 am
It is possible to destroy the soul in the sense that St. John Chrysostom describes (speaking here of sodomy):
“A murderer only separates the soul from the body, whereas these destroy the soul inside the body….. There is nothing, absolutely nothing more mad or damaging than this perversity.”
It is not possible to annihilate the soul (the way you might be reading my comment). It is possible to bring destruction to the soul.
» Posted By Fr. Hans Jacobse On March 6, 2016 @ 7:57 pm
I’ll leave aside the insults and explain “plastic anthropology.”
The modifier “plastic” refers to malleable, as in ‘plastic arts.’ It is the term used to describe the shift in anthropology of the last, say, twenty years or so that underlies much of the “gender” (“sex” would be more accurate) wars of the present age. You reveal it in your own arguments about homosexuality when you remove it from the category of the passions as it is understood in Orthodox anthropology and attempt to ground it in biology. You restrict your exercise to homosexuality but that decision is arbitrary because if homosexuality is understood as something other than passion, that is, having a biological grounding, then it must necessarily apply to every other passion as well. That is what is meant by a “plastic anthropology.” (The term is not mine, BTW. It is used to describe the shift in anthropological understanding evident in arguments like yours.)
As for abortion, the defense of the unborn in whatever venue asserts that all life has value. This too is essential to maintaining at least the memory of classical anthropology. Any assertion that denies this classical understanding most always takes the form of an appeal to a greater good (or in your case scoldings of those who assert it) and thus defends a lie. Why do you suppose the Fathers were unequivocal in their defense of the unborn? See: The Fathers of the Church on Abortion.
» Posted By Fr. Hans Jacobse On March 6, 2016 @ 7:29 pm
Michael, try not to recontextualize my essay into psychological categories.
Cecile Richards’ salary is confirmation the Planned Parenthood is in the business of abortion. It’s lucrative. It’s bloody. It destroys the soul and thus culture.
Secondly, anyone looking into ‘fetal tissue’ procurement knows there is a market downstream. Why do you think PP expanded its businesses into selling aborted baby body parts?
Ever notice how the unborn baby is only “potential human life” until it is time to sell the baby’s parts? When there is more money to be made the ‘fetus’ suddenly becomes human again — baby hearts, brains, liver and so forth. The videos pull back the curtain of euphemism that hides the practice which is why the abortion industry expends such effort to censor them. That others profit alongside PP while hiding in the shadows is simply a fact not yet visible to most people.
» Posted By Fr. Hans Jacobse On February 17, 2016 @ 8:54 am
Actually, Nat Henthoff was a liberal when liberalism used to stand for something. Henthoff was pro-life who famously said “If only the pro-choice Left could think of the fetus as a baby seal, in utero.”
I would quote Henthoff in pro-life work I did while a college student. I’d quote Jesse Jackson too who was a strong pro-lifer at one time. Liberalism used to share some common ground with conservatism back then. We are all the poorer for it too because when people like Henthoff was around real debate actually took place. Henthoff was eventually shunned because he refused to soften his pro-life stand correctly seeing it as central to human rights as it used to be understood by liberals. Abortion corrupted liberalism and now it champions almost every perversion as a human right.+ + + + + +
By Nat Henthoff
[ July 16, 1985]
As the pro-life movement slowly becomes more heterogeneous, members of the Left within it are underlining the contradictions of the majority of pro-lifers on the Right while also illuminating the contradictions of the pro-choice Left on the other side of the barricades.
That’s what I intend to keep on doing too. For instance, I recently discovered that one of the oldest and most consistently honorable antiwar organizations in the United States—the War Resisters League—has a pro-abortion policy. Their sign is a broken rifle, which surely signifies a preference for life. Yet the WRL comes down on the side of “choice” in the matter of abortion, and one of those two choices is death. . . .
Another member of the Left who has spoken against the cheapening of human life through abortion-as-convenience is Elizabeth Moore, who organized Feminists for Life in the Washington, D.C., area. Recalling her life in the South during segregation, Moore said, “I knew first-hand the effects of legal nonprotection under the Constitution, and from my point of view, the basic value upon which just law must rest is not ‘choice’ but equality. I cannot tolerate the destruction of life in a society where I find myself among the expendable.”
Elizabeth Moore also believes that the pro-choice argument based on a woman’s right to control her own body is a right-wing concept that puts property rights over the right to live. . . .
Let me show you the naked lunch at the end of the fork.
Much has been made of Dr. Bernard Nathanson’s The Silent Scream, a film of the killing by abortion of a 12-week-old unborn child. I’ve seen all of it once, and parts of it several times. I do not see everything he says I should see. I also think, as I have told Nathanson, that he deflects the impact of the film by focusing on the question of whether the fetus can feel pain and did indeed scream, silently. There are experts on both sides of that argument, and the debates obscure the main issue. The question of fetal pain is less important than the actual dismemberment of this living being. . . .
Ah, but good liberal pro-choice folk deny that this was really a human being. In 1973, the Supreme Court had said it was not. Just as in 1857, the Supreme Court had said that people of African descent had “Never been regarded as a part of the people or citizens of the State, nor supposed to possess any political rights which the dominant race might not withhold. . . . ”
The majority of the Supreme Court, back then, had actually seen these black people but did not see them as human. They saw them as property to be disposed of in any way the owner chose. And now, although the Supreme Court and the other pro-choicers can see into the womb through ultrasound—or have seen color photographs of what’s in there in widely available books—they do not see the unborn as human, and they strongly advocate the killing go on and on.
If only the pro-choice Left could think of the fetus as a baby seal, in utero.
» Posted By Fr. Hans Jacobse On November 16, 2015 @ 11:47 pm
Steven, my response was to Daniel Fall. I will answer more completely later.
» Posted By Fr. Hans Jacobse On November 9, 2015 @ 3:41 pm
Evil is never “objective.” It has no ontological substance. Evil is the deconstruction of the good into something that is offered as a good but is in fact a lie.
Thus to ask if a gay wedding is an “objective evil” asks a question that fundamentally makes no sense.
What needs to be asked is what does two men or two women marrying really mean? Since gay “marriage” is a cultural event that redefines natural marriage, it also cannot be confined solely to questions of sacramental marriage in the church either given that the church sacraments elevates the natural, it never negates the natural. That’s why Met. Joseph includes both the natural and sacramental dimensions of marriage in his encyclical.
Further, given that the Church is to witness to higher things in the larger culture he also prohibits his priests from attending homosexual “marriages” because he understands the missionary power of the priesthood — the public witness of the priest. Priestly attendance in effect affirms something not natural (not found in nature) as natural.
Put another way, Met. Joseph understands the relationship between the natural and sacramental and does not accept the notion implicit in your question that an unbridgeable chasm exists between Church and culture.
He has the heart of a pastor in other words and a stronger grasp of Orthodox theology and mission than you do.
» Posted By Fr. Hans Jacobse On November 9, 2015 @ 9:34 am
You could make that argument I suppose but I don’t know how binding on the conscience the Yahoo terms of service actually are. Sure, violating them can get you kicked off of Yahoo, but is this an ethical concern or merely a procedural one? My hunch is that it is procedural. YMMV of course and I respect that but the measure to which terms of service are ethically binding rises no higher than an individual concern, ISTM.
Maybe we should apply some common sense instead. When you post on the internet in a public forum, crying foul when your words are reprinted means you did not understand the nature of the internet very well. Better to remember that everything on a public forum or even in an email is out of your hands as soon as you post or send it. Don’t put anything in a post or email you don’t want the whole world to know.
» Posted By Fr. Hans Jacobse On November 4, 2015 @ 3:00 pm
Since I was the founder of Orthodox-Forum along with two other men many moons ago, I can speak to this. In fact I personally moved the group from a private list-serv to Yahoo Groups.
“Closed group” only means that the posting is not visible unless you join the group. The group itself is public. Dn. Wheeler’s posting was to a public group open to everyone yet requires moderator approval for membership. Moderator approval is merely a way of banning people you don’t want on the group. Most Yahoo groups work that way.
» Posted By Fr. Hans Jacobse On November 3, 2015 @ 10:26 pm
I find fault because on one hand it is suggested priests are trusted, but a public directive is deemed necessary.
Public directives are very common and don’t imply a lack of trust at all. Listen closely to the epistle during Liturgy for a few weeks. They are packed with directives.
I think it should have said no Orthodox person can give a blessing to gay unions.
Following your logic, wouldn’t that imply distrust of the entire Church? The real reason is that the clergy lend the imprimatur of acceptance to the ceremony by their attendance. The laity doesn’t have that measure of authority.
» Posted By Fr. Hans Jacobse On November 27, 2015 @ 9:10 am
Second things first. It really doesn’t matter what the prevailing opinions might be since the definition of natural marriage isn’t determined by popular opinion. It is determined by both natural law and fundamentally the decrees of God mediated through the moral tradition of the Church. If people don’t understand this then they need to be taught. If people refuse this, well, there is always the Episcopal Church.
Moving on to the first point. The difference between natural marriage and “so called same-sex marriage” (the polite way of putting it) is grounded in the biological difference between male and female. It takes one man and one woman to create a child. A male to male or female to female sexual coupling is naturally sterile (not the same thing as infertile); it can never create a child. In fact, even if the same-sex couple decide on a child through surrogacy or insemination, the child will *always* possess the genetic code of only one parent. The child in other words has a father or mother he will never know.
Your comments about divorce and other elements don’t really support your case either. Policies on divorce assume a natural marriage. They don’t militate against natural marriage in the ways you seem to think they do.
» Posted By Fr. Hans Jacobse On November 26, 2015 @ 9:14 am
He preached at the Areopagus.
» Posted By Fr. Hans Jacobse On November 25, 2015 @ 3:03 pm
Exactly right George. OOM thinks the primary categories are secular and sacred when in fact they are natural and sacramental. A natural marriage (one male, one female) is affirmed even when not performed in an Orthodox Church. In fact, there is no sacramental apart from the natural. The sacramental dimension elevates the natural — bread and wine become the body and blood, and so forth.
OOM’s problem is that he refuses to see that same-sex couplings are unnatural and can never constitute a natural marriage (and therefore a sacramental marriage), the decrees of the State notwithstanding. The secular vs. sacred distinction leapfrogs this understanding and allows him to argue that the legal codification of same-sex marriage does in fact constitute a marriage. It doesn’t.
OOM won’t accept this so his argumentation rises no higher than endless complaints that the Church won’t accept it either. I don’t understand why he doesn’t join up with the Episcopalians. He would feel right at home there. They believe everything that he argues the Orthodox should believe.
» Posted By Fr. Hans Jacobse On November 25, 2015 @ 2:55 pm
Met. Joseph trusts his priests but clear directives are always useful. In fact, the directive makes it easier for the priest because the responsibility of saying no is shared by his bishop. You seem to be trying to find fault where there is none.
» Posted By Fr. Hans Jacobse On November 25, 2015 @ 2:41 pm
“Why, pray tell, would he find it necessary to tell priests to not attend a secular gay wedding?”
Simple. Because he knows it would give the homosexual ceremony the imprimatur of an authentic marriage.
You assert over and over again that the priest’s attendance at the ceremony is a matter of moral indifference. Yet the volume of words you’ve expended opposing Met. Joseph shows the opposite is true.
Met. Joseph sees this even if you don’t, thus the instructions to his priests.
» Posted By Fr. Hans Jacobse On November 24, 2015 @ 3:00 pm
I was waiting for someone to throw in some moral outrage to obfuscate the point.
No, affirming the natural created order of God is not worry “about the anal or oral stimulation of the inappropriate sexes.” That’s a diversion.
This is about clear distinctions and clear understanding. No responsible leader in the Church would take umbrage at what I wrote as you have.
Met. Joseph certainly did not and I am grateful to have a leader who does not bow to the winds of fashion, display faux outrage, or submit to the pressures of political correctness.
His words are clear and true. So are mine. Your scoldings don’t diminish them.
» Posted By Fr. Hans Jacobse On November 5, 2015 @ 4:15 pm
And what about those marriages that are childless? People who are beyond child-rearing don’t suffer any scrutiny at the chalice or in the parish hall. Is Your Eminence saying that there is no love if there is no children? Is this what you mean by “exclusive”?
Nicholas you seemed confused about natural marriage and unnatural couplings.
Natural marriage (one male and one female) is naturally fertile while homosexual couplings (male-male, female-female) are naturally sterile. There is a difference between fertility and sterility in other words.
Even when a same-sex couple tries for a child (one partner provides the sperm or egg), the child will always have the genetic code of another person outside the relationship.
The inability to conceive children in a natural marriage (male-female) is an anomaly, something outside the norm and considered broken and often a sorrow. However, ‘conceiving’ children in same-sex couplings takes what is sterile and creates an illusion of fertility but a third person is always involved in the creation of the child. The partners might be individually fertile, but the coupling is always by nature sterile.
» Posted By Fr. Hans Jacobse On November 5, 2015 @ 1:38 pm
The Lord Himself is revealing the corruption. It is being revealed in the way that it is because some of those in charge of dealing with it are themselves not fit to deal with it. It will be a painful and shameful cleansing but also necessary and, if it brings us to repentance, fruitful in the end.
The solution to the problem will not be found by substituting sociological and business paradigms for traditional ecclesiology. The fact is that some areas of the church are still healthy — miraculous healings occur, life changing counsel is given and so forth — but these events usually remain hidden (and appropriately so).
Corruption can be systemic, but changing systems and structures never eradicates the source of corruption. Structural changes can slow corruption but usually it manifests itself in another form sooner of later.
The only real healing of the kind that dissolves corruption is repentance. If one refuses to repent then corruption will occur, and if the corruption is so great that the Gospel is distorted and thwarted, then judgement will come. The exposures can be understood as a beginning of judgement.
» Posted By Fr. Hans Jacobse On October 16, 2015 @ 8:09 pm
I will never hear “The Battle Hymn of the Republic” in the same way again. Seriously.
» Posted By Fr. Hans Jacobse On March 5, 2016 @ 11:24 am
Right you are Terry. The first thing that struck me about the AOA was the caliber of the priests, especially the younger ones. They are serious and capable men. We older types (seems strange to refer to myself that way) are confident the Church is in good hands as the younger priests gain more experience and maturity.
Second was the overall stability of the jurisdiction. The men who know only the AOA have their complaints of course, but that’s because they know only their side of the fence. It’s a very good place to work.
Third, was the overall emotional health of the priests. No real problems with chronic obesity and other stress related maladies. This is indicative of a better interior life which I attribute to more consistent leadership from the top.
Fourth, the jurisdiction is growing. The emphasis placed on mission work is authentic and sober, and by sober I mean that three guys and a priest do not a mission make. The standards are demanding but doable and ensure that missions do indeed succeed — and most do.
Fifth, support among the priests (the “brothers” as we priests call each other) is tangible and real. Like I said above, they are good men.
And, yes, monasticism will increase in the AOA as Met. Joseph indicated in Boston at the National Convention recently. BTW, Pat. John spoke too. Outstanding talk about life in Christ. It fostered a great deal of confidence.
» Posted By Fr. Hans Jacobse On August 21, 2015 @ 10:12 am
Bp. Thomas also endorsed the Manhattan Declaration.
» Posted By Fr. Hans Jacobse On August 3, 2015 @ 11:40 pm
Edward’s points make a lot of sense.
» Posted By Fr. Hans Jacobse On August 7, 2015 @ 8:31 am
I understand what you are saying but I take a different approach — which gets me into trouble, BTW. I don’t preach Orthodoxy, I preach Christ. When I encounter people (and I encounter a lot of people), my focus is to ground them deeper in Christ, which also means to ground them deeper in truth because Christ is the Truth.
This does not happen unless they are willing of course and I never “force the decision” so to speak. Sometimes I plant, sometimes I water, sometimes I bring the person to Christ. Our Lord is very patient with us, so we have to be patient with others.
I’ll explain how it works. A while back I was working at Starbucks (writing on my laptop) early in the morning. I looked up, saw a man about 35 years old walk past with a very worried look on his face.
I asked him “What happened?” Call that discernment if you want. I knew I had to talk to the man so I broke the ice.
He replied, “I came down here [Florida] with seven other guys for construction work and we brought our families. I just found out the contractor closed the shop and took all the money. I have no money and don’t know what to do.”
“Do you believe in God?” I asked.
“Yes,” he responded.
“Then we need to pray,” I said.
We walked to the back of the store (I was sitting outside) and I told him the prayer would be a little different than what he was used to (I begin all extemporaneous prayer with the Trisagion Prayers) but don’t worry God will hear it. He started talking and by his language I could tell he was Evangelical. No worries. God hears anyone who calls out to Him in faith.
After I was done praying I could see the relief on his face. I knew the prayer would get answered and told him so. He gave me a big bear hug and left.
Forty-five minutes later I look up and see him again.
“You’re still here,” he said.
“Yes, what happened?”
“After I left I went to another place and a man came up to me who said he felt ‘a tug on his heart.'” Evangelical language again but no worries.
“He was a contractor and hired me on the spot and then gave me forty dollars to take my wife out to dinner.”
I told him again that I knew the prayer would be answered but I was stunned it was answered so quickly.
No words about Orthodoxy here. It wasn’t necessary. What was *done* was Orthodox properly understood.
Approach evangelism this way and things like this happen a lot.
Now — and this is where I get into trouble — people chastise me for not mentioning Orthodoxy. The man knew I was a priest. He knows next to nothing about Orthodoxy but he knows his prayer was answered. So here is how I look at it: God wills if our paths should cross again. I have running conversations with a lot of people sometimes over years. We run into each other every six months or so. Finding Christ takes time.
Having said that, my parishes always grow. I let people know we are here, I am faithful to the rubrics and theology and all the necessary things required of a priest, but I don’t preach Orthodoxy as such. They grow because of the Gospel of Jesus Christ as it is understood within our Orthodox faith.
» Posted By Fr. Hans Jacobse On July 30, 2015 @ 11:14 am
Since I’m the priest in the video let me add something. First off I was surprised to see this video make the rounds. A parishioner posted it on our parish Facebook page and it took off from there. No problem at all with this of course.
The point of the restaurant blessing in the video however, was not evangelism. We bless all sorts of things (which often proves efficacious, BTW). The blessing no doubt made some people more aware of Orthodoxy which is a good thing but it does not rise to evangelism.
Evangelism happens primarily one on one. Orthodoxy evangelize differently than Evangelicals who boast great conversion numbers but little staying power. “A mile wide but an inch deep” is how one Evangelical leader described it to me on a television show I shared with him several years back. More on this some other time.
I’m not sure a procession among people who don’t understand what it represents constitutes evangelism although most believers were probably favorably disposed towards it. Evangelism means sharing the Gospel, and the Gospel is shared by speaking (“preached” means spoken) and requires some discernment especially one on one.
There is no doubt the Orthodox need to learn how to evangelize, although I think the most effective evangelism *always* seeks to ground people more in Christ and not to make them Orthodox necessarily. Orthodoxy is tough for people to comprehend at first, especially those steeped 1) in the dominant culture and/or 2) Protestant iconoclasm. Direct evangelism can work if a person knows how to communicate the Gospel well but not all priests and laity do.
Second, most often those who become Orthodox are those who have hit the boundaries of their own communions (abandonment of morality by the Episcopalians, no sacramental awareness or intellectual depth within Evangelicalism are two examples). Our numbers show that overall we are dropping the ball however, although some sterling exceptions exist parish by parish. Maybe they can teach others.
I have to agree with Fr. Patrick Reardon in that the blessing was not “bold” in any meaningful way. I bless restaurants a lot — at least six or seven every year all in the same way (when all the customers are there). Most people want the individualized blessings and I am glad to give them. It reminds me that the thirst for God is closer to the surface than the naysayers and cultural elites would have us believe. Those blessings lead to other events as well — talking and praying with employees who have problems and so forth.
» Posted By Fr. Hans Jacobse On July 29, 2015 @ 1:34 pm
I have already responded to your point here. I still don’t see anything more than “other people use baby parts for products too” in it. It’s like saying that we should never have abolished slavery because other people bought and sold slaves.
At the Mayo Clinic Medical School, students hold a memorial service for the people who donated their bodies to science. Note that. It is respect for the person. The parts are reassembled and none are sold. The morality informing these actions is coherent and based on something other than utility and greed.
A surgeon uses a knife to cut the body. A killer uses a knife to kill someone. The abortionist might be a skilled surgeon but he is still a killer. He certainly is more efficient than the killer — he uses the same techniques as the surgeon who heals after all — but it makes no difference. He kills.
Moral relativism is still moral relativism no matter who applies — or defends — it. Reducing the question to merely a matter of technique muddies the question. It abstracts morality from the discussion, much like refusing water to a flower and then arguing that it makes no difference because the dehydrated flower and the hydrated one next to it are still both flowers.
Your gesticulations towards the Fathers, Bloom, Moynihan or Lasch make no difference either. In fact, Lasch may have labelled your justifications narcissistic, or at least blinded by the narcissism endemic to our culture.
Speaking of the Fathers and abortion, ever read them? They could clarify some things for you.
» Posted By Fr. Hans Jacobse On August 21, 2015 @ 10:50 am
Back To Stats Page
Anyone still want to dispute that comparing the Planned Parenthood abortionists to Josef Mengele is “unfortunate”?
» Posted By Fr. Hans Jacobse On August 19, 2015 @ 7:57 pm