God, Man, and Abortion: A New Summons to Hope - by Edward Short

In Crisis

 

Many good things distinguish Grief Redeemed, Anne’s Lastman’s gripping testament to the dehumanizing havoc wrought by abortion. It is the work of a woman who has devoted over seventeen years of her life to helping thousands of fathers and mothers heal from the wounds of abortion. It is an unsparing analysis of the way abortion destroys not only unborn children but the very fabric of the family. And it is the fruit of conversion: Mrs. Lastman has come to her courageous testament after two abortions of her own, which she was only able to survive, as she says, because of “the mercy of God” and her own “profound rediscovered love for him.”

That contrition should be the foundation of so much of Mrs. Lastman’s testimony puts her in lively company. One thinks of the great English defender of life, Aleck Bourne (1886-1974), who, despite initially agitating for the legalization of abortion, went on to found the Society for the Protection of the Unborn Child, and Dr. Bernard Nathanson (1926-2011), an abortion doctor for many years in New York, as well as an architect of the American pro-abortion lobby, who became one of the most ardent and heroic of pro-lifers.

In addition to these splendid pro-life converts, Mrs. Lastman’s career evokes that of an even more illustrious figure. “You can depend on this as worthy of full acceptance,” St Paul told St Timothy, “Christ came into the world to save sinners. Of these I myself am the worst. But on that very account I was dealt with mercifully, so that in me, as an extreme case, Jesus Christ might display all his patience, and that I might become an example to those who would later have faith in him and gain everlasting life.”

In her impassioned appeal to those unaware or heedless of the real enormity of abortion, and in her solicitude for those beguiled into conniving in the killing of their own unborn children, many of whose stories are woven into the text of Grief Redeemed, Mrs. Lastman exhibits an altogether compelling, Pauline authority. In this respect, she calls to mind another convert, John Newton (1725-1807), the former slave driver turned abolitionist and hymnologist, who, in repudiating the slave trade, came to personify amazing grace.

Another differentiating virtue of Mrs. Lastman’s approach is that she recognizes that the essence of abortion is a failure to embrace the God-given gift of life. As she writes early in the book, “for every one of the abortive women whom I have counseled there has been a history in which the Word of God has been totally absent.” Consequently, many of these women often kill their babies out of genuine ignorance of the sanctity of life.

Yet they are not the only ones who fail to grasp the source of life’s sanctity.
 Many pro-lifers preen themselves on making the case for life without making reference to the Lord of Life, as though the all-important relation between the Creator and His creatures had nothing to do with the inviolability of life. Many lose sight of the fact that the guilt suffered by those who betray that inviolability is the voice of conscience, the voice of the Holy Spirit calling the sinner back to the Father of Mercies. Many remain convinced that natural law arguments alone can sway a public opinion ignorant of the God who animates that law. By boldly making God and His love the centerpiece of her study, Mrs. Lastman reminds her readers that it is only by understanding and receiving the love of God that we can understand and protect human love.

Her theological approach also takes into account the full scale of abortion’s evil, something from which many pro-lifers shy away. Indeed, it is striking how few reviewers have accurately described Grief Redeemed. Far from being a “non-judgmental” counselor’s log, as Frances Phillips and Kathryn Jean Lopez suggest, it is a searing indictment of the satanic viciousness of abortion. Above all else, Mrs. Lastman is a truth teller and when she defines her terms she does not shuffle.

Abortion is ultimately not about rights…. It is about hatred, especially spiritual hatred. It is about the hatred Lucifer bears for God and his creation. It is about the cursing of the seed and the crushing of the head. It is about robbing God of children destined for his Kingdom. It is about wickedness wanting tenants for his own accursed kingdom. It is about violence and degradation. It is about dehumanization and death. It is about the mechanization and finally the death of societal conscience possibly leading to the death of society itself.

If Grief Redeemed is full of compassion for those who regret allowing themselves to become agents of this “violence and degradation,” it is never ‘non-judgmental’ compassion, which, she recognizes, would trivialize the grief of those who deplore what they have done in killing their own children. As such, her approach reveals the debt Mrs. Lastman owes to the most perceptive of all pro-lifers, Pope John Paul, II, whose Evangelium Vitae remains the single best book ever written on the topic precisely because it anatomizes so clearly and so charitably the grave inherent sinfulness of abortion.

Still another virtue of the book is that it does not avoid addressing aspects of the culture of death that pro-lifers often sidestep. For Mrs. Lastman, the tragic rejection of Pope Paul VI’s condemnation of contraception, so prophetically set out in Humanae Vitae, lay the groundwork not only of legalized abortion but of all of the moral and spiritual disorders that have come to characterize the pro-abortion ethos. “Humanae Vitae,” she writes, “was the document which came out against the social engineers. It attempted to sound the warning bells about possible future disasters. Very sadly it was a document not embraced either by the Catholic world or society in general. Hence the rampant spread of unbridled sexuality, unholy sexuality, contraception on an unimaginable scale, abortions in unprecedented numbers, overt demands for homosexual acceptance as a ‘normal’ lifestyle leading to demands for same-sex marriage, and the slow and insidious disintegration of the family.”

That contraception, sodomy and abortion are sins that mutilate the family is something one rarely hears even from Catholic pro-lifers. As we all know, in a social order where deploring such sins opens one up to charges of bigotry, silence rules, a silence replete with collusion. It is also a silence which consigns young men and women suffering from post-abortion grief to an isolated grief, which gives rise to the nihilism and self-destructiveness that now characterize so many young people. In taking stock of this “disenfranchised grief,” as she calls it, which has become ubiquitous in the wake of Roe v. Wade, Mrs. Lastman asks a number of very pointed questions.

Are the drugs, promiscuity, recklessness their cry to be loved, welcomed, valued, nurtured, guided and directed? Are the dangerous paths embarked upon a rebellion against their perceived lack of value? Are the young consciously atoning for the unjust deaths of millions of their siblings?

Throughout the book, Mrs. Lastman makes clear that unless we acknowledge the intrinsic sinfulness of abortion and other related evils there can be no hope of our coherently combating the culture of death.

Often it has been said to me during counseling sessions: “Now I understand what sin is and what sin does.” Until this time the sense of sin had not been an issue. “Sin” was what religious fanatics spoke about…. As I listen to these and other similar words I am filled with hope, as I see that the spirit’s travail for this loss can be the energizer for future hope.

Here, Mrs. Lastman echoes a memorable passage from a sermon by the poet Gerard Manley Hopkins, who knew from the confessional how necessary the sense of sin is to those seeking to disenthrall themselves from the trammels of evil.

True contrition, that is perfect sorrow for sin, is when we are sorry, and sorry for God’s sake. Now people think it is hard to have so pure a sorrow, that to be sorry because we are in danger to be damned may be easy … but to be sorry for God’s sake and not our own—which is contrition—is a thing for saints or the devout and not for ordinary men or loth and lingering sinners. But easy or hard, remember, brethren, this, and root and rivet it into your hearts, that sorrow for sin is a gift of God and that if you ask for it, it will be given. Do not enquire if you have got it; ask for it, beg and pray for it, with tears, with inward tears at least, and strong cries of the heart beseech God to give it to you. Summon your last strength for that. You will have it; you will get it in time enough. God knows our need. God knows our need. I repeat it a third time. God knows our need.

In encouraging those suffering from post-abortion grief to see for themselves the sinfulness of abortion, Mrs. Lastman shows true solicitude for the survivors of abortion, not the false solicitude of those who give out that by glossing over this sinfulness they are somehow doing the sinner a favor. Penance, after all, enables the sinner to come to terms with his post-abortion grief and reconciles him to God, while impenitence aggravates his grief and estranges him from God.

Then, again, Mrs. Lastman shows how an impenitent age attempts to defy its guilt by authorizing the State to have the final say in matters of birth, marriage, family, and death, an unholy compact which has set off a tourbillion of deviance.

A nation which legally mandates that its future citizens may be murdered, has also covenanted itself with death because it has attempted to wrest sovereignty over life and death from God, and placed it in the hands of Caesar… Having done this, it cannot then hope to justly govern its people. Those who have forced the legalisation of abortion cannot then rest because what has been enacted must be protected, and so further abominations must be deemed necessary in order to justify the original act. Thus late term abortions, infanticide, patricide, matricide, euthanasia, same-sex addictions, demands for deconstruction of marriage and demands for same-sex marriage must follow. Beginning with the killing of weakest infants slowly the moral order must collapse.

Particularly odious proof of the collapse of the moral order in England came recently when the Director of Public Prosecutions released a statement on the Crown Prosecution Service’s failure to prosecute two doctors exposed by the Daily Telegraph for carrying out abortions based on gender. In his statement, the Director, Keir Starmer said that “there may be circumstances, in which termination of pregnancy on grounds of fetal sex would be lawful….” Unconscionable bureaucrats like Starmer may never regret condemning babies to the abattoir, but for those capable of contrition Mrs. Lastman has a vital message:

Human beings were not designed to abort children. They were designed to fulfill a desire to give birth; therefore, the damage which abortion does cannot be repaired by psychological or psychiatric measures (although these measures can help) but by God Himself. Only He can repair the damage to the sacred sanctuary where He encounters the creature of His desire. The healing of abortion grief comes when there is an encounter between the sinner and God. When this reconciliation is facilitated then solidarity with God and neighbor (including the aborted infant) is reestablished and reintegration into the human and heavenly family is achieved.

The alternative to acknowledging and repenting of the sin of abortion, as Mrs. Lastman shows, is set out by the author of Evangelium Vitae with great cautionary dispatch: “If it becomes licit to take a human life when it is weakest, wholly dependent on its mother, on its parents, on the strength of human consciences, then what dies is not only an innocent human being but also human conscience itself. And who knows how widely and quickly the cancer of this destruction of conscience will spread.” At any rate, Lastman is surely right when she says that at the root of the culture of death is “a death of desire to know our creator God,” a death for which our absentee Catholic episcopacy must bear grave responsibility.

Having shared with her readers the fundamental threat that abortion poses to the very survival of our civilized humanity, as well as the lives of unborn children, Mrs. Lastman insists that it is precisely in our war with the pro-abortion establishment that our most valiant pro-lifers will emerge.

Perhaps the greatest and strongest warriors against the enemy of life, abortion, and against abortion providers, will be those individuals who have submitted themselves to the procedure and allowed their baby to be destroyed. Men and women who have experienced an abortion and who know the pain, loss, loneliness, regret, guilt, shame, will slowly surface. With a loud voice they will condemn governments, abortionists, societies and individuals who have lied to them, when told their baby was not a baby and there would be no after effects.

This rousingly hopeful passage will give readers some sense of why Grief Redeemed is such a special book and why Anne Lastman is a pro-lifer to celebrate and applaud.

A ditadura e violência Franco-gay

La Manif Pour Tous en France por FreeMyFrance

‘I stared and stared at my son’: mom screamed for abortion workers to call 911 after baby born alive - by Sarah Terzo

May 7, 2013 (LiveActionNews.org) - In previous articles, Live Action has covered cases where babies born alive after abortions were denied medical care and allowed to die, or, in some cases, were killed by direct action. The recent trial of Kermit Gosnell shows that these incidents continue to occur. The sheer number of cases we know about leads one to wonder how often babies are born alive, but no one outside the abortion clinic ever knows.

In April of 2005, a pregnant woman named “Angele,” decided to abort her 22 week old unborn baby. She was in her 30s, divorced, and already had two children. She did not want a third child.  She chose Orlando Women’s Center, also called EPOC Clinic operated by Dr. James Pendergraft. The abortion clinic’s website advertises “3 minute pain-free abortions.” The Orlando Women’s Center has published newspaper ads offering abortions up to 28 weeks.

Angele had named her baby Rowan. She chose a method of abortion that she hoped would cause the child a minimum of suffering - an injection of digoxin in the heart to kill him, rather than dismemberment by D&E.

The abortionist first had to insert laminaria, small sticks that expand inside the woman and dilate the cervix, making the abortion procedure easier. Before the insertion of laminaria, Angele was given a sedative. In her own words:

“The injection burned a lot as it went in. … The discomfort was distracting. I still felt the ‘lams’ as they were being inserted. Dr. Perper told me to relax my muscles and noted that my cervix was slightly soft. I asked him what that meant and he said it was good.”

Angele says the clinic workers discussed injecting the digoxin, but they never did. She described the doctor Harry Perper, MD, as “a very fast moving, hyperactive type of person.”

When Angele went back to the hotel, she continued to feel her baby kick. This confused her because she had been led to believe that the baby would be dead. At one point, in the middle of the night, while the baby was still kicking, she considered calling the clinic’s after-hours line, but decided not to.

The next morning, Angele took the pills meant to cause her body to expel her baby. She arrived at the clinic around 9 am. She was ushered into a room and told that her doctor would not be in the clinic until 2pm, and that if she delivered before then, without him present, she would have to stay and be examined by him. Angele was given a blanket and a heating pad, and left alone to go through labor.

The contractions began. At one point, the pain became intense and she asked clinic worker “Violene” if she could be given anything to ease the pain. She also told Violene that she thought she was about to deliver. Violene told her she was not ready, and left her again. In Angele’s own words:

“I came back to the sofa, (they both really smelled awful), wrapped up in the wet and sour-smelling blanket, then decided it was better without it. I rocked back and forth on my hands and knees, trying to hold the heating pad to my stomach to both relieve the pain and try to stay warm. I was looking down and saw little smears and spots of dried blood on the floor and an old cotton ball with blood on it by the fabric-covered sofa across from me. Noticing how dirty it was and how no one was in the room or even nearby in the hallway began to make me nervous and uncomfortable. I went right back to the powder room and began to try to push a lot. I thought it might help since I was told I was not nearly ready to deliver.”
“In one agonizing push, I felt and heard something come out. Then immediately another push. I was weak. I just held my head in my hands for a moment. Then I decided to stand up. I looked. There was my baby, the whitish cord and what I thought surely must be the placenta. “I started sobbing and lay down in the floor. I stared and stared at my son. I was horrified that I had just had him in a commode.” “His right leg moved. He curled up a bit like he was cold; I screamed for Violene! No one came. I managed to get to the doorway, pants down, blood everywhere and yelled again. I went back to my baby. I heard her say she’d be right there.
“I showed her Rowan, told her he was alive and moving and to call 911! She took a quick look, said he’s not moving now and she’d be back to take care of things while walking out. I called her again. I was touching Rowan softly and he moved again. I called her back. Rowan jumped, I think startled by the loud sound of my calling for help. I showed her that he was moving and alive. I begged her to hurry and call 911, now!”

The clinic worker took one look at the moving baby and told Angele that she would get her supervisor. But the minutes ticked by, and no one came. It became clear to Angele that Violene was not going to summon help. She grabbed her phone and quickly dialed her friend, pleading with her to call 911 and send paramedics to save her baby. Listen to the call here. 

Angele continued to be left alone with her son, who she said reacted to her voice. All she could do was try and comfort him:

“I stayed beside Rowan talking to him, telling him how strong he was being and how proud I was of him. I told him God must really want us to be together for him to make it through everything he had just been through and that Mommy was so sorry but so happy to have a chance to love him. I told him he was a strong little miracle and that I couldn’t wait for him to meet his brother and sister. I just kept touching him, trying to warm him with my hands and talking to him so he would not feel any more afraid than he already must.”

Finally, the baby stopped moving as Angele waited for help.

She cradled the dead baby and began to pray, filled with remorse for choosing to undergo the abortion. A staff member came and demanded that she give her the baby. Angele refused, and continued to hold on to Rowan. The clinic workers left her alone briefly but returned to pressure her to give up the body of the child.

Meanwhile, the police (not the paramedics) showed up at the clinic. It was later found out that the paramedics had come, but a clinic worker, thought to be Violene, told them that a patient had merely “passed some tissue” and that “the physician had the situation under control.”(1) She convinced them not to enter the clinic. (The physician was not in the clinic at all when Violene told them this)

When Violene came back after talking to the police, Angele said:

“I spoke to her telling her how little I appreciated them telling the police my child was not alive. I stared hard at her and said, ‘Violene you saw him moving. That is when you were supposedly going to get your manager and “take care of it.” You stayed away until Rowan died. I don’t care what you say, you and I both know he was very much alive. We know the truth.’ She said nothing and turned away.

Although the doctor had never arrived and Angele had been told she had to be examined by him, the clinic workers seemed to want nothing more than to get her (and her friend, who had arrived) out of the clinic. They gave her a bag with medicine in it and ushered them both out the door.

Angele wanted an autopsy to be performed to prove Rowan was born alive. The local coroner refused to do it. Eventually, an autopsy was performed by Chief Medical Examiner Dr. Jan C. Garavaglia.  The medical examiner was unable to determine whether Rowan had been born alive, because she did not find air in his lungs. However, she also found that, as Angele had said, the baby had most likely never been injected with Dixogin (there were no needle marks anywhere on the baby’s body, which would have been left had the injection occurred.) Dr. Garavaglia stated that it was “probable” that Rowan’s heart had been beating and that, therefore, he had been born alive. Without air in the lungs, however, it could not be officially proven. You can see Rowan’s autopsy report here. 
No action was ever taken against the clinic for Rowan’s death.

Angele later wrote a letter to Operation Rescue’s Troy Newman in which she said in part:

“Thank you very much for your kindness. It is amazing the out pour of kind words and support I am receiving after Rowan’s death.

I wish that I had such a network and support before, I would still be pregnant. …I hope that women will see my humiliation and remorse and seek forgiveness if they are post abortive.

I want to do everything in my power to see that this does not happen to other babies or mothers.
I want women in crisis pregnancies to see that whether they are of 6 weeks or 28 weeks gestation, that abortion will haunt them for the rest of their lives. I would like for them to know that no matter how little you want the pregnancy itself, you will want, love and cherish your child. Those 9 months of crisis are the toughest. If you make it through that, the rewards come 1000 fold!…. It is very shameful to step forward and admit publicly that I have been so wrong as to “choose” to take the life of my child. On the other hand if it will accomplish any or all of the above, then it is my duty, isn’t it? That is so long as I protect the children I have here first and foremost. I know God wants me to put them first, just as I should have with Rowan.”

1. Lynn Vincent“Death By Drowning” World 6/18/05

Note: This is part 6 of a series about how babies are born alive during abortion procedures:
Part I: ‘This baby is alive!’: the heartbreaking story of Baby Hope

Part II: ‘That’s not a baby. That’s an abortion!’: clinic workers describe babies born alive
Part III: ‘This is so hard. Oh, God, it’s so hard!’: nurses tell of aborted babies born alive

Part IV: ‘Hey, he’s trying to live, help him!’: Pro-choice pastor saw ‘aborted’ baby born alive

Part V: Baby born alive was tossed into a bag and thrown on the roof of the abortion clinic

UN Agreement on Violence Against Women Threatened by Abortion Advocates - by Stefano Gennarini, J.D.

NEW YORK, March 8 (C-FAM) The meeting has barely begun and UN member states are already deadlocked in negotiations at the Commission on the Status of Women this week at UN headquarters. The new line of attack appears to be a push to establish abortion for cases of rape as a right of reparation under humanitarian law.

Delegates are under exceptional pressure to agree on a final document for the two week-long session of the Commission on the Status of Women (CSW) because last year they failed to reach consensus. Despite avowals from delegates that it won't happen this year negotiations aren't getting any easier, especially when some member states continue to fuel disagreements by proposing controversial new language. Read More

UN Event Promotes Life in the "Tough Cases" - by Rebecca Oas, Ph.D.

NEW YORK, March 8 (C-FAM) As UN delegates in closed rooms debate language regarding access to abortion for women who have been violated, two women at an event blocks away presented a powerful argument for breaking the cycle of violence by rejecting abortion even when the child's conception is the result of rape.

When people say that women pregnant by rape should get an abortion, "I can tell you that it hurts," said Rebecca Kiessling. She was conceived in a brutal rape. "But I do understand that people don't put a face to this issue. For most it is just a concept." Read More

A Formidanda Desumanidade do Ministério da Saúde - Nuno Serras Pereira

N. B. Estas escreveduras que redijo, a conta-gotas, para serem adequadamente compreendidas devem ser lidas como fragmentos (ou no contexto) de um todo constituído não só por todos os outros rabiscos da minha autoria mas também dos escritos de muitos outros autores, que têm sido publicados no boletim Infovitae e no blogue Logos, e à luz do Magistério da Igreja.

Hoje, apesar de em Portugal isto ser silenciado pela nova censura, é um dado adquirido e indiscutível que o crescimento exponencial do cancro da mama é fruto da pílula contraceptiva e do aborto provocado. De igual modo, um enorme número de nascimentos prematuros é causado pela procriação tecnicamente substituída (indevidamente apelidada de procriação medicamente assistida), e pelo aborto provocado em mulheres que posteriormente dão à luz novos filhos. Para além dos múltiplos problemas de saúde que em geral afectam estas crianças, importa adiantar que em não poucos casos, pela sua maior precocidade, elas não sobrevivem muito tempo ao parto. Ademais as insalutíferas consequências físicas e psíquicas graves (que podem, para dar um exemplo, chegar ao suicídio) dessas práticas nas mulheres são bem conhecidas e aceites na comunidade médica internacional. Deve-se por fim considerar atentamente que nenhuma das intervenções impropriamente realizadas em nome da saúde constitui um acto médico. A contracepção qua contracepção consiste em adoentar as mulheres saudáveis – é verdade que a pílula pode ser usada, em algumas circunstâncias (embora raras se comparadas com o uso primário) com fins terapêuticos mas uma vez que há outros fármacos a que se pode recorrer sem os seus efeitos perniciosos é malvadez recorrer à mesma; o aborto directo, isto é, querido como fim ou como meio, não cuida de um paciente nascente, pelo contrário, destrói-o violentamente; a procriação medicamente substituída não cura nem a infertilidade nem a esterilidade do homem ou da mulher – limita-se a substituí-los na fecundação -, depois mata à farta multidões de pessoas na sua etapa embrionária sujeitando-as a graves sevícias ou/e congelando-as. Tudo isto é do pleno conhecimento do ministério da saúde e da direcção-geral da mesma.

Esta elementar verificação indica evidentemente o seguinte:

a) - Os gastos económicos com as injustiças da contracepção, do aborto e da procriação artificialmente substituta não se limitam ao financiamento e patrocínio estatal destas práticas mas também às suas sequelas devastadoras.

b) – Estes suplícios tamanhos infligidos a tantas pessoas - quer as que padecem directa e indirectamente estas agressões cruéis e sanguinolentas quer as que são vítimas de um desamparo malvado, em virtude da subversão da justiça na aplicação dos recursos -, só poderão ser advogados por uma política maquiavélica e desalmada.

17. 11. 2012

'Pro-choice terrorist' sentenced for death threats against pro-lifers

New York City, N.Y., Oct 5, 2012 / 12:42 am (CNA).- A self-described “pro-choice terrorist” on Wednesday was sentenced to 41 months in federal prison for his 2010 internet death threats against pro-life leaders like Fr. Frank Pavone and Princeton University law professor Robert P. George.

Theodore Shulman, 51, was sentenced to 41 months in prison in Manhattan federal court. He will also face three years of supervised release, the Federal Bureau of Investigation said.

“I have already publicly forgiven Mr. Shulman and pray for him every day,” Fr. Pavone, the head of Priests for Life, said Oct. 4.

The priest renewed his previous joint statement with Bill Baird, a proponent of legal abortion, that Fr. Pavone said rejected “hatred and violence in word and deed between those on opposite sides of the abortion issue.”

U.S. Attorney Preet Bharara of the Southern District of New York said the sentencing shows that advocating one’s point of view through threats of violence is illegal and “will be punished.”

“The vibrant exchange of ideas that is a hallmark of our society does not include threats,” he said Oct. 3.

In May, Shulman pled guilty to one count of transmitting a threat to injure another person.

In January 2010 he left a message on the FirstThings.com blog “Second Hand Smoke” which referred to the trial of Scott Roeder, the murderer of Kansas abortionist George Tiller.

Shulman said that if Roeder were acquitted, “someone will respond by killing” Prof. George and Fr. Pavone, the head of the pro-life group Priests for Life.

He allegedly left a threatening voice mail message with the Calif.-based Life Legal Defense Foundation’s legal director Catherine Short. Pro-life blogger Jill Stanek has said Shulman has made threats against her. He also reportedly threatened Troy Newman, president of the Kansas-based Operation Rescue.

At the time of Shulman’s February 2011 arrest, he had cyanide, castor peas and rosary peas in his possession. Both types of peas contain deadly toxins that are capable of killing humans.

He is the son of feminist activist and author Alix Kates Shulman. He started a blog called “Operation Counterstrike” whose mission statement said “Right-to-lifism is murder, and ALL right-to-lifers are bloody-handed accessories. Swear it, believe it, proclaim it, and act on it.”

ADOLESCENTI: 4 SU 5 GUARDANO IMMAGINI E FILM PORNOGRAFICI IN INTERNET - di Gianfranco Amato

In BastaBugie

Si è svolto a porte chiuse il processo davanti la High Court di Edimburgo sul caso di un dodicenne accusato di stupro e abusi sessuali nei confronti di una bimba di nove anni. Il giovane imputato, oggi quattordicenne, si è dichiarato colpevole ed ha così evitato la prigione. Sarà sottoposto ad una lunga riabilitazione sotto stretta sorveglianza. Le particolari circostanze di questo caso non risiedono tanto nella giovane età dei protagonisti, quanto nelle motivazioni che hanno scatenato gli eventi. Il ragazzo ha confessato, infatti, di essere dipendente dalla pornografia online, e di aver iniziato ad abusare della piccola figlia del vicino di casa dopo l'ennesima visione di un filmato hard core. Voleva "sentirsi grande".

Il dramma è venuto alla luce quando la bambina, accusando dei dolori addominali, ha dichiarato alla madre di temere di avere «un bimbo nel pancino».  Da qui la non facile confessione di quanto accaduto. La polizia ha poi accertato che gli abusi si sono protratti in un arco di tempo dal 1° dicembre 2010 al 31 gennaio 2011. L'avvocato Sean Templeton, difensore del ragazzo, ha parlato della vicenda come della «punta dell'iceberg» di un ben più diffuso fenomeno nel Regno Unito, essendo moltissimi, purtroppo, «i casi non conosciuti, non denunciati e rimasti nell'ombra». Lo scorso 18 aprile 2012 un'apposita commissione parlamentare d'inchiesta, la Independent Parliamentary Inquiry into Online Child Protection, ha reso pubbliche le conclusioni cui è giunta in una relazione finale, in cui sono stati denunciati i rischi d'emulazione e la relazione tra violenza e pornodipendenza minorile.

I dati ufficiali resi in quel documento sono agghiaccianti. Quasi un bambino su tre, al di sotto dei dieci anni, ha visto immagini sessualmente esplicite online, e la stragrande maggioranza dei minori ha libero accesso su internet senza controllo di adulti (si consideri che l'età media del primo contatto col mondo del web è di otto anni in Gran Bretagna), mentre quattro adolescenti su cinque di ambo i sessi, compresi fra i 14 ed i 16 anni, guardano indisturbati a casa propria immagini pornografiche online. Questo è il background che ha portato al triste caso deciso dall'Alta Corte di Edimburgo, in  merito al quale si può aggiungere una considerazione.

Il 7 maggio 1989 il Pontificio Consiglio per le Comunicazioni Sociali emanava un documento intitolato Pornografia e violenza nei mezzi di comunicazione – Una risposta pastorale, analizzava la relazione tra pornografia e violenza: «E' stato detto che esisterebbe un legame fra pornografia e violenza sadica; un certo tipo di pornografia è marcatamente violenta nella sua espressione e nei suoi contenuti», e «coloro che guardano o leggono produzioni di questo tipo, corrono il rischio di trasferire questi atteggiamenti nel loro comportamento e possono arrivare a perdere ogni rispetto per gli altri, che pure sono figli di Dio e fratelli e sorelle della stessa umana famiglia».

Ricordo ancora le rabbiose reazioni che seguirono a quel documento, e le consuete accuse ad una Chiesa sessuofoba, incapace di accorgersi del "cambiamento dei tempi", arroccata nel Medioevo arcaico del suo oscurantismo. Erano quelli i tempi del mito dell'educazione sessuale, dell'emancipazione del porno, e della nudità come ingrediente necessario e indispensabile in tutti i campi dello scibile umano (carta stampata, pubblicità, arte, cinema, ecc.). Oggi i fatti che siamo costretti a commentare confermano quanto fossero profetici, come sempre, gli ammonimenti della Chiesa. Dopo averli contestati ora li condividono tutti, Parlamento inglese compreso. Con ventitre anni di ritardo.

Os perigosíssimos e os invertidíssimos

Eu não conheço o que pensam as pessoas, que lêem este texto, de uma sociedade, de uma nação, cujas forças policiais protegem e defendem os assassinos violentos daqueles que, mansa e pacificamente, procuram evitar esse malfazer maligno. Mas sei, com toda a segurança, que, como podem verificar lá para o meio desta filmagem, isso sucede em Portugal. Perigosíssima esta vintena de gente que exige a presença de cinco polícias para guardar o lugar onde, em média, se chacinam, numa grande carnagem, 25 pessoas, ainda miudinhas, por dia de trabalho.

Neste país inacreditável o estado executa à morte sumária, através dos serviços de saúde (!?) os inocentes de qualquer culpa, os concebidos - cruelmente impedidos de nascer -, desde que a mãe infantofóbica, forçadamente ou não, o decida (como escreveu lapidarmente Thereza Ameal: “São muitos os dramas por trás destas decisões... (mas) São piores ainda os dramas depois destas decisões...”).

O mesmo estado usurpando perversamente o poder que lhe foi concedido impõe totalitariamente, violentando a consciência e a liberdade religiosa dos contribuintes, que todos sejamos coagidos a pagar essa abortança malvada de pessoas, iguais a nós, mas muito débeis ainda, eminentemente vulneráveis, e inteiramente indefesas; e condenados também ao pagamento iníquo da contracepção, inclusive da abortiva. Não lhe bastando, na sua sofreguidão sanguinária, com uma voracidade de Moloch, seduz as mães com prémios vários – isenção de “taxas moderadoras”, trinta dias de férias com subsídio a que, no cúmulo da sua manha dissimulada, apelida de “licença de maternidade”. Para o estado, essa coisa horrorosa de parir, ou dar à luz, que pede a constituição de famílias estáveis, fundadas no matrimónio, uno e indissolúvel, entre um homem e uma mulher, que garante o futuro de uma nação, que é o fundamento de um desenvolvimento integral, na totalidade dos factores constituintes da humanidade da pessoa deve ser combatida a todo o custo com a contracepção, a esterilização, a promoção de juntamentos lascivos entre pessoas do mesmo sexo, o divórcio expresso-sem-culpa, o filicídio sob a forma de aborto e de infanticídio pós-parto. Temos, pois, que em Portugal, os princípios e valores fundamentais estão tresloucadamente alterados devido a um conjuntivo de gente invertidíssima, que goza de imenso prestígio, é incensada pela grande comunicação social, e adulada por variegados sectores da hierarquia da Igreja católica.

Oitenta mil pessoas, iguais a ti e a mim, dotadas do mesmo valor e da mesma dignidade transcendente daqueles que, cobarde e atrozmente, servindo-se da sua maior força, os envenenaram e esquartejaram, foram desumanamente eliminados, perante a indiferença fria da generalidade dos portugueses e o silêncio, ou as curtas palavras inócuas, dos prelados. Todos, sem excepção, mas ainda mais estes últimos terão de responder diante de Deus, Justo Juiz, nos dias tremendos dos juízos, particular e universal.

Agora, agora mesmo, é o tempo da misericórdia e da conversão, depois será tarde. Agora, e não depois, é o tempo de fazermos penitência pública implorando o perdão de Deus para a enormidade do nosso pecado, como povo e como católicos e cristãos, manifestando o nosso arrependimento, desagravando e reparando as ofensas e injúrias feitas ao Coração Misericordioso de Jesus Cristo e ao Coração Maternal e Imaculado da sempre Virgem, Mãe de Deus e também nossa.

Nuno Serras Pereira
11-02-2012

O Estripador a Presidente!...

O semanário sol traz hoje a primeira parte de uma reportagem-entrevista com o estripador de mulheres de má-vida. Nela podemos ler horrorizados a descrição pormenorizada e macabra que o mesmo faz, de “consciência tranquila”, dos crimes cometidos, a que ele chama limpezas da sujeira, “culpabilizando” simultaneamente, numa flagrante racionalização, a sua mãe. Não se compreende que assassínios tão hediondos, perpetrados por um homicida confesso, cujas declarações são em tudo coincidentes com as investigações da polícia, possa prescrever…

Mas o que mais espanta não é isso. A estupefacção maior advém de que os relatos de matadores de crianças nascituras, tão ou mais tenebrosos do que este, realizados com frieza e distância psicopáticas muito semelhantes (facilmente se encontra na Inter-rede relatos de médicos abortadores que testemunharam perante tribunais, nos U. S., os “procedimentos” dessa “arte”), nunca, mas mesmo nunca, sejam notícia ou objecto de reportagem e de escândalo. Pelo contrário, esses homicidas péssimos e os seus fautores são entrevistados - não na qualidade de criminosos mas como pessoas credíveis e merecedoras de atenção e seguimento -, por tudo quanto é comunicação social inclusive católica, e promovidos a lugares de destaque. É totalmente absurdo, por exemplo, que um estripador confesso de crianças nascituras, isto é, um assassino violento de pessoas, no seu estado de maior vulnerabilidade e de total inocência, como Miguel Oliveira da Silva tenha sido nomeado presidente do conselho nacional de ética para as ciências da vida (CNECV) e seja convidado da Rádio Renascença perorar sobre a defesa da vida. Propiciador desta besta-fera (a expressão é do P. António Vieira, para designar pessoas cruéis, bárbaras ou selvagens) é, entre outros, o presidente da república que ao promulgar a “lei” iníqua e injusta proporcionou os meios para que mais de sessenta mil crianças tenham sido “legalmente” esquartejadas com o patrocínio do estado, desde 2007. Pelo que não me admiraria nada que um dia um estripador prescrito venha a ser nomeado presidente do CNECV ou mesmo eleito presidente da república, que já foi Portugal.

Creio que foi no mesmo jornal que vi uma adversão contra a violência doméstica com a fotografia, a toda a página, de um mulher ferozmente espancada e ferida até à morte. Fomos nos últimos tempos avisados de que viria aí uma campanha chocante para ajudar a pôr um ponto final, de vez, na violência doméstica de modo a que não mais aconteça a morte matada de 14 mulheres, como sucedeu no ano transacto. Muito bem. Mas é caso para perguntar, se é tão eficaz e necessária uma publicitação desse género porque não se faz o mesmo para proteger as, não já 14, mas vinte mil crianças nascentes, a maioria delas do sexo feminino, que são raivosamente escangalhadas e despedaçadas todos os anos. Esta fereza doméstica é bem mais intensa e furibunda.

Acresce que a iracúndia doméstica sobre crianças, já nascidas, por parte das mulheres, e também a exercida sobre os anciãos é mais vasta e grave, bem como o furor “doméstico” entre pessoas do mesmo sexo, que vivem sodomiticamente juntos. Mas destas coisas, é claro, o melhor é ignorar, não se venha a conhecer a essa coisa horrível que é a verdade…

NOTA BENE: No texto anterior, intitulado “Mas que Inferno!” houve quem, para minha grande surpresa, supusesse que eu advogava que quem não gostasse de Bach iria para o Inferno. Ora o ponto não era evidentemente esse, mas sim que uma mesma causa pode provocar efeitos opostos, dependendo estes das disposições sobre quem é exercida. Santa Catarina de Génova é muito clara quando diz que o Amor ardente de Deus, ou o Amor ardente que Deus é, para uns é Céu, para outros Purgatório e para outros Inferno.

Nuno Serras Pereira

02. 12. 2011