Does God care about human Life? Part One

Does God care about human LIfe?

Starting with this post, I will publish excerpts from my, TRANSFORMED BY CHRIST series. Each volume in the series contains no more than sixty pages dedicated to issues of the Roman Catholic faith. I will publish new excerpts to this thread 2-3 times per week. Throughout this blog topic stream, I will examine the important question: Does God care about human Life?

Thank you,

Thomas Johnson

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Bringing life into this world is a blessing, yet it also comes with the responsibility to love and care for every child. Many people, for various reasons, are not prepared to be parents; truthfully, there are so many different reasons that it would be too exhaustive to attempt to list them here; however, the question or challenge of this section comes down to discerning what sort of people and nation we choose to be. Are we people who respect all life from natural conception to natural death or are we people who pick-and-choose who will be allowed to live and who will be killed? That might seem simplistic, yet it goes to the core of a significant social, political, and religious divide present in our country today. For the sake of helping to tear down the walls of division, it is productive to let God’s truths shine upon these issues. For couples expecting a baby, it is often a time mixed with joy, anxiety, and fear, which is especially true for many couples who learn they are pregnant with their first child. The joy they feel mixes with anxiety because they realize they have journeyed into a life of parenthood. Those feelings are normal responses.

Think of a time when a young couple you know announced they were having a baby. Most people look upon a new life in the womb as precious, as a reason to feel joy and to celebrate. Those expecting couples do not refer to their growing baby as a potential person. Parents fill with joy during pregnancy because they instinctively know the unborn baby is not a potential person; they know it is already a person flourishing and growing within the mother’s womb.

Interestingly, people who support legal abortion have the same understanding; they know the unborn person will one day be a born person, which is why they support legal abortion. Supporters of abortion understand the procedure takes the life of an innocent person; however, referring to the unborn baby as being a potential person helps to make obtaining the abortion a bit easier on their conscience.

Many women who acquire an abortion will later in life become pregnant with a child they want — at that time, they are quick to call their unborn baby a person and tell their family members and friends they are pregnant with their first child or baby. In one case (above), an unborn baby is considered nothing more than a potential person; in the second case, when the mother wants the child, it becomes acceptable to say an unborn baby is a real person. This brings us back to a significant point, do we want to be a people who cherish, love, and respect every person, or are we a people who will pick-and-choose who will be allowed to live and who will die or be killed?

Recall our initial question: Does God care about human Life? It is critical we keep that query in mind as we examine this subject.

Being a good parent is, without a doubt, one of the most essential vocations a person can ever accept, and prospective parents must take the responsibility to do well with the child. The direction of the nation and the world depends on sound parenting skills. Being a good parent is not glamorous; it is not a publicly viewed skill set. Quality parenting stems from a loving heart — and by placing the well-being of their children ahead of their own must be a priority for parents. Sadly, many adults do not respect human life, which leads them to treat babies as commodities rather than blessings from God.

Our Declaration of Independence sets life, liberty, and the pursuit of happiness as unalienable rights. It is difficult to understand how a person can pursue liberty or happiness if they are not allowed to live. Abortion takes those unalienable rights away — it says society can remove our fundamental God-given right to life and that those rights do not belong to every person (only to those souls deemed worthy of living). If our nation can snatch unalienable rights away from an innocent unborn living person, who will be next to have those rights taken from them? Will it be the elderly who are deemed unworthy of living? Will it be people with illnesses that are considered too expensive or too draining on our medical systems? Ultimately, could it not be anyone who our culture regards as unworthy of life, liberty, and the pursuit of happiness?

Sadly, the lack of respect for life also falls upon the consciences of many Catholics, who, in large numbers, abort their children, and they use contraception at nearly the same rates as the general population. It creates a scandal upon the faith and the Church for so many Catholics to be living outside Church teachings regarding grave issues. It is as if people never ask the direct and simple question: Does God care about human Life?

People trying to counter the argument against abortion will claim many pro-life Catholics (and pro-life Christians from all denominations) behave hypocritically because they sometimes support war. Those arguments have no basis in revealed truth. The Catholic Church, along with most non-Catholic denominations, holds justification for war rests in the hands of the civil authorities making those decisions. Please read paragraph #2308-2309, and #2327 in the Catechism of the Catholic faith (go HERE), as follows:

2308 All citizens and all governments are obliged to work for the avoidance of war…However, “as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed.”

2309 The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
– the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
– all other means of putting an end to it must have been shown to be impractical or ineffective;
– there must be serious prospects of success;
– the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition.

2327 Because of the evils and injustices that all war brings with it, we must do everything reasonably possible to avoid it. The Church prays: “From famine, pestilence, and war, O Lord, deliver us.”

The above are the traditional elements enumerated in what is called the “just war” doctrine. The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.

Regarding abortion, the Church teaches it is an evil act, we cannot support it in any situation. The Church teaches we must seek justice in all areas of life, including in war. One needs to consider that while there are legitimate concerns about wars and the ability of the modern world to destroy millions through horrific weapons, since its legalization in 1973, we have lost more than 60,000,000 innocent babies to abortion (in the USA alone). Catholics should rightly struggle to end all wars, yet we must not forget or ignore the evil of abortion. Doing so is a blind justification for a person’s personal agenda. How can any person of faith turn a blind eye to the most vulnerable of humans among us (the unborn)?

This discussion (center on the question: Does God care about human life) continues in part two of this topic stream.

The issue of protecting all human life touches upon our freedoms and liberties. Please see the first topic stream (go HERE) which examines the important question: Does God want us to be Free?

Thank you for reading,

Thomas Johnson

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