This is what abortions look like. Be warned, these photos are not nice to see!
Thank God YOUR Mum Was Pro-Life!
“We are glad YOU were born.” - Mum and dad.
“Mammy can I choose?” - unborn baby
A person is a person, no matter how small.
“I am worth waiting for” - unborn baby
No to abortion, yes to LIFE!
Abortion stops a beating heart!
Adoption not abortion!
Prayer for the Ending of Abortion
we pray for the least among us,
the children in the womb.
Protect them from the violence of abortion.
We pray in a special way for the unborn babies
that are scheduled to die this week in Iceland.
Save them from death.
Give new hope to their parents,
that they may turn away
from the desperate act of abortion.
Grant conversion to the abortionists
and to their assistants.
Show us how we are to respond
to the bloodshed in our midst,
and lead us to the day
when the culture of death,
will give way to the culture of life.
Guard us with your joy and your peace,
for in You Heavenly Father, life is victorious.
We make this prayer
through Jesus your Son. Amen.
The Catechism of the Catholic
Church on Abortion
2270 Human life must be respected and protected absolutely from the
moment of conception. From the first moment of his existence, a human being
must be recognized as having the rights of a person - among which is the
inviolable right of every innocent being to life.71
Before I formed you in the womb I knew you, and before you
were born I consecrated you.72
My frame was not hidden from you, when I was being made in
secret, intricately wrought in the depths of the earth.73
2271 Since the first century the Church has affirmed the moral evil
of every procured abortion. This teaching has not changed and remains unchangeable.
Direct abortion, that is to say, abortion willed either as an end or a
means, is gravely contrary to the moral law:
You shall not kill the embryo by abortion and shall not cause
the newborn to perish.74
God, the Lord of life, has entrusted to men the noble mission
of safeguarding life, and men must carry it out in a manner worthy of themselves.
Life must be protected with the utmost care from the moment of conception:
abortion and infanticide are abominable crimes.75
2272 Formal cooperation in an abortion constitutes a grave offense.
The Church attaches the canonical penalty of excommunication to this crime
against human life. "A person who procures a completed abortion incurs
excommunication latae sententiae,"76 "by the very commission of the offense,"77
and subject to the conditions provided by Canon Law.78 The Church does
not thereby intend to restrict the scope of mercy. Rather, she makes clear
the gravity of the crime committed, the irreparable harm done to the innocent
who is put to death, as well as to the parents and the whole of society.
2273 The inalienable right to life of every innocent human individual
is a constitutive element of a civil society and its legislation:
"The inalienable rights of the person must be recognized and
respected by civil society and the political authority. These human rights
depend neither on single individuals nor on parents; nor do they represent
a concession made by society and the state; they belong to human nature
and are inherent in the person by virtue of the creative act from which
the person took his origin. Among such fundamental rights one should mention
in this regard every human being's right to life and physical integrity
from the moment of conception until death."79
"The moment a positive law deprives a category of human beings of the
protection which civil legislation ought to accord them, the state is denying
the equality of all before the law. When the state does not place its power
at the service of the rights of each citizen, and in particular of the
more vulnerable, the very foundations of a state based on law are undermined.
. . . As a consequence of the respect and protection which must be ensured
for the unborn child from the moment of conception, the law must provide
appropriate penal sanctions for every deliberate violation of the child's
2274 Since it must be treated from conception as a person, the embryo
must be defended in its integrity, cared for, and healed, as far as possible,
like any other human being.
Prenatal diagnosis is morally licit, "if it respects the life
and integrity of the embryo and the human fetus and is directed toward
its safe guarding or healing as an individual. . . . It is gravely opposed
to the moral law when this is done with the thought of possibly inducing
an abortion, depending upon the results: a diagnosis must not be the equivalent
of a death sentence."81
2275 "One must hold as licit procedures carried out on the
human embryo which respect the life and integrity of the embryo and do
not involve disproportionate risks for it, but are directed toward its
healing the improvement of its condition of health, or its individual survival."82
"It is immoral to produce human embryos intended for exploitation as
disposable biological material."83
"Certain attempts to influence chromosomic or genetic inheritance are
not therapeutic but are aimed at producing human beings selected according
to sex or other predetermined qualities. Such manipulations are contrary
to the personal dignity of the human being and his integrity and identity"84
which are unique and unrepeatable.
71 Cf. CDF, Donum vitae I, 1.
72 Jer 1:5; cf. Job 10:8-12; Ps 22:10-11.
73 Ps 139:15.
74 Didache 2, 2: SCh 248, 148; cf. Ep. Barnabae 19, 5: PG 2, 777;
Ad Diognetum 5, 6: PG 2, 1173; Tertullian, Apol. 9: PL 1, 319-320.
75 GS 51 # 3.
76 CIC, can. 1398.
77 CIC, can. 1314.
78 Cf. CIC, cann. 1323-1324.
79 CDF, Donum vitae III.
80 CDF, Donum vitae III.
81 CDF, Donum vitae I, 2.
82 CDF, Donum vitae I, 3.
83 CDF, Donum vitae I, 5.
84 CDF, Donum vitae I, 6.
Extract from the Encyclical Letter of Pope John Paul II
- The Gospel of Life - March 25, 1995
The unspeakable crime of abortion
"Your eyes beheld my unformed substance"
(Ps 139.16): the unspeakable crime of abortion
58. Among all the crimes which can be committed
against life, procured abortion has characteristics making it particularly
serious and deplorable. The Second Vatican Council defines abortion, together
with infanticide, as an "unspeakable crime." (54)
But today, in many people's consciences, the perception of its gravity
has become progressively obscured. The acceptance of abortion in the popular
mind, in behavior and even in law itself, is a telling sign of an extremely
dangerous crisis of the moral sense, which is becoming more and more incapable
of distinguishing between good and evil, even when the fundamental right
to life is at stake. Given such a grave situation, we need now more than
ever to have the courage to look the truth in the eye and to call things
by their proper name, without yielding to convenient compromises or to
the temptation of self-deception. In this regard the reproach of the Prophet
is extremely straightforward: "Woe to those who call evil good and good
evil, who put darkness for light and light for darkness" (Is 5.20).
Especially in the case of abortion there is a widespread use of ambiguous
terminology, such as "interruption of pregnancy," which tends to hide abortion's
true nature and to attenuate its seriousness in public opinion. Perhaps
this linguistic phenomenon is itself a symptom of an uneasiness of conscience.
But no word has the power to change the reality of things: procured abortion
is the deliberate and direct killing, by whatever means it is carried out,
of a human being in the initial phase of his or her existence, extending
from conception to birth.
The moral gravity of procured abortion is apparent in all its
truth if we recognize that we are dealing with murder and, in particular,
when we consider the specific elements involved. The one eliminated is
a human being at the very beginning of life. No one more absolutely innocent
could be imagined. In no way could this human being ever be considered
an aggressor, much less an unjust aggressor! He or she is weak, defenseless,
even to the point of lacking that minimal form of defense consisting in
the poignant power of a newborn baby's cries and tears. The unborn child
is totally entrusted to the protection and care of the woman carrying him
or her in the womb. And yet sometimes it is precisely the mother herself
who makes the decision and asks for the child to be eliminated, and who
then goes about having it done.
It is true that the decision to have an abortion is often tragic
and painful for the mother, insofar as the decision to rid herself of the
fruit of conception is not made for purely selfish reasons or out of convenience,
but out of a desire to protect certain important values such as her own
health or a decent standard of living for the other members of the family.
Sometimes it is feared that the child to be born would live in such conditions
that it would be better if the birth did not take place. Nevertheless,
these reasons and others like them, however serious and tragic, can never
justify the deliberate killing of an innocent human being.
59. As well as the mother, there are often other
people too who decide upon the death of the child in the womb. In the first
place, the father of the child may be to blame, not only when he directly
pressures the woman to have an abortion, but also when he indirectly encourages
such a decision on her part by leaving her alone to face the problems of
pregnancy: (55) in this way the family is thus mortally wounded and profaned
in its nature as a community of love and in its vocation to be the "sanctuary
of life." Nor can one overlook the pressures which sometimes come from
the wider family circle and from friends. Sometimes the woman is subjected
to such strong pressure that she feels psychologically forced to have an
abortion: certainly in this case moral responsibility lies particularly
with those who have directly or indirectly obliged her to have an abortion.
Doctors and nurses are also responsible, when they place at the service
of death skills which were acquired for promoting life.
But responsibility likewise falls on the legislators who have
promoted and approved abortion laws, and, to the extent that they have
a say in the matter, on the administrators of the health-care centers where
abortions are performed. A general and no less serious responsibility lies
with those who have encouraged the spread of an attitude of sexual permissiveness
and a lack of esteem for motherhood, and with those who should have ensured--but
did not--effective family and social policies in support of families, especially
larger families and those with particular financial and educational needs.
Finally, one cannot overlook the network of complicity which reaches out
to include international institutions, foundations and associations which
systematically campaign for the legalization and spread of abortion in
the world. In this sense abortion goes beyond the responsibility of individuals
and beyond the harm done to them, and takes on a distinctly social dimension.
It is a most serious wound inflicted on society and its culture by the
very people who ought to be society's promoters and defenders. As I wrote
in my Letter to Families, "we are facing an immense threat to life: not
only to the life of individuals but also to that of civilization itself."
(56) We are facing what can be called a "structure of sin" which opposes
human life not yet born.
60. Some people try to justify abortion by claiming
that the result of conception, at least up to a certain number of days,
cannot yet be considered a personal human life. But in fact, "from the
time that the ovum is fertilized, a life is begun which is neither that
of the father nor the mother; it is rather the life of a new human being
with his own growth. It would never be made human if it were not human
already. This has always been clear, and . . . modern genetic science offers
clear confirmation. It has demonstrated that from the first instant there
is established the program of what this living being will be: a person,
this individual person with his characteristic aspects already well determined.
Right from fertilization the adventure of a human life begins, and each
of its capacities requires time--a rather lengthy time--to find its place
and to be in a position to act." (57) Even if the presence of a spiritual
soul cannot be ascertained by empirical data, the results themselves of
scientific research on the human embryo provide "a valuable indication
for discerning by the use of reason a personal presence at the moment of
the first appearance of a human life: how could a human individual not
be a human person?" (58)
Furthermore, what is at stake is so important that, from the
standpoint of moral obligation, the mere probability that a human person
is involved would suffice to justify an absolutely clear prohibition of
any intervention aimed at killing a human embryo. Precisely for this reason,
over and above all scientific debates and those philosophical affirmations
to which the Magisterium has not expressly committed itself, the Church
has always taught and continues to teach that the result of human procreation,
from the first moment of its existence, must be guaranteed that unconditional
respect which is morally due to the human being in his or her totality
and unity as body and spirit: "The human being is to be respected and treated
as a person from the moment of conception; and therefore from that same
moment his rights as a person must be recognized, among which in the first
place is the inviolable right of every innocent human being to life." (59)
61. The texts of Sacred Scripture never address
the question of deliberate abortion and so do not directly and specifically
condemn it. But they show such great respect for the human being in the
mother's womb that they require as a logical consequence that God's commandment
"You shall not kill" be extended to the unborn child as well.
Human life is sacred and inviolable at every moment of existence,
including the initial phase which precedes birth. All human beings, from
their mothers' womb, belong to God who searches them and knows them, who
forms them and knits them together with his own hands, who gazes on them
when they are tiny shapeless embryos and already sees in them the adults
of tomorrow whose days are numbered and whose vocation is even now written
in the "book of life" (cf. Ps 139.1, 13-16). There too, when they
are still in their mothers' womb--as many passages of the Bible bear witness
(60)--they are the personal objects of God's loving and fatherly providence.
Christian Tradition--as the Declaration issued by the Congregation
for the Doctrine of the Faith points out so well (61)-- is clear and unanimous,
from the beginning up to our own day, in describing abortion as a particularly
grave moral disorder. From its first contacts with the Greco-Roman world,
where abortion and infanticide were widely practiced, the first Christian
community, by its teaching and practice, radically opposed the customs
rampant in that society, as is clearly shown by the Didache mentioned earlier.
(62) Among the Greek ecclesiastical writers, Athenagoras records that Christians
consider as murderesses women who have recourse to abortifacient medicines,
because children, even if they are still in their mother's womb, "are already
under the protection of Divine Providence." (63) Among the Latin authors
Tertullian affirms: "It is anticipated murder to prevent someone from being
born; it makes little difference whether one kills a soul already born
or puts it to death at birth. He who will one day be a man is a man already."
Throughout Christianity's two thousand year history, this same
doctrine has been constantly taught by the Fathers of the Church and by
her Pastors and Doctors. Even scientific and philosophical discussions
about the precise moment of the infusion of the spiritual soul have never
given rise to any hesitation about the moral condemnation of abortion.
62. The more recent Papal Magisterium has vigorously
reaffirmed this common doctrine. Pius XI in particular, in his Encyclical
Casti Connubii, rejected the specious justifications of abortion. (65)
Pius XII excluded all direct abortion, i.e., every act tending directly
to destroy human life in the womb "whether such destruction is intended
as an end or only as a means to an end." (66) John XXIII reaffirmed that
human life is sacred because "from its very beginning it directly involves
God's creative activity." (67) The Second Vatican Council, as mentioned
earlier, sternly condemned abortion: "From the moment of its conception
life must be guarded with the greatest care, while abortion and infanticide
are unspeakable crimes." (68)
The Church's canonical discipline, from the earliest centuries,
has inflicted penal sanctions on those guilty of abortion. This practice,
with more or less severe penalties, has been confirmed in various periods
of history. The 1917 Code of Canon Law punished abortion with excommunication.
(69) The revised canonical legislation continues this tradition when it
decrees that "a person who actually procures an abortion incurs automatic
(latae sententiae) excommunication." (70) The excommunication affects all
those who commit this crime with knowledge of the penalty attached, and
thus includes those accomplices without whose help the crime would not
have been committed. (71) By this reiterated sanction, the Church makes
clear that abortion is a most serious and dangerous crime, thereby encouraging
those who commit it to seek without delay the path of conversion. In the
Church the purpose of the penalty of excommunication is to make an individual
fully aware of the gravity of a certain sin and then to foster genuine
conversion and repentance.
Given such unanimity in the doctrinal and disciplinary tradition
of the Church, Paul VI was able to declare that this tradition is unchanged
and unchangeable. (72) Therefore, by the authority which Christ conferred
upon Peter and his Successors, in communion with the bishops--who on various
occasions have condemned abortion and who in the aforementioned consultation,
albeit dispersed throughout the world, have shown unanimous agreement concerning
this doctrine declare that direct abortion, that is, abortion willed as
an end or as a means, always constitutes a grave moral disorder, since
it is the deliberate killing of an innocent human being. This doctrine
is based upon the natural law and upon the written Word of God, is transmitted
by the Church's Tradition and taught by the ordinary and universal Magisterium.
No circumstance, no purpose, no law whatsoever can ever make
licit an act which is intrinsically illicit, since it is contrary to the
Law of God which is written in every human heart, knowable by reason itself,
and proclaimed by the Church.
63. This evaluation of the morality of abortion
is to be applied also to the recent forms of intervention on human embryos
which, although carried out for purposes legitimate in themselves, inevitably
involve the killing of those embryos. This is the case with experimentation
on embryos, which is becoming increasingly widespread in the field of biomedical
research and is legally permitted in some countries. Although "one must
uphold as licit procedures carried out on the human embryo which respect
the life and integrity of the embryo and do not involve disproportionate
risks for it, but rather are directed to its healing, the improvement of
its condition of health, or its individual survival," (74) it must nonetheless
be stated that the use of human embryos or fetuses as an object of experimentation
constitutes a crime against their dignity as human beings who have a right
to the same respect owed to a child once born, just as to every person.
This moral condemnation also regards procedures that exploit
living human embryos and fetuses--sometimes specifically "produced" for
this purpose by in vitro fertilization--either to be used as "biological
material" or as providers of organs or tissue for transplants in the treatment
of certain diseases. The killing of innocent human creatures, even if carried
out to help others, constitutes an absolutely unacceptable act.
Special attention must be given to evaluating the morality of
prenatal diagnostic techniques which enable the early detection of possible
anomalies in the unborn child. In view of the complexity of these techniques,
an accurate and systematic moral judgment is necessary. When they do not
involve disproportionate risks for the child and the mother, and are meant
to make possible early therapy or even to favor a serene and informed acceptance
of the child not yet born, these techniques are morally licit. But since
the possibilities of prenatal therapy are today still limited, it not infrequently
happens that these techniques are used with a eugenic intention which accepts
selective abortion in order to prevent the birth of children affected by
various types of anomalies. Such an attitude is shameful and utterly reprehensible,
since it presumes to measure the value of a human life only within the
parameters of "normality" and physical well-being, thus opening the way
to legitimizing infanticide and euthanasia as well.
And yet the courage and the serenity with which so many of our
brothers and sisters suffering from serious disabilities lead their lives
when they are shown acceptance and love bears eloquent witness to what
gives authentic value to life, and makes it, even in difficult conditions,
something precious for them and for others. The Church is close to those
married couples who, with great anguish and suffering, willingly accept
gravely handicapped children. She is also grateful to all those families
which, through adoption, welcome children abandoned by their parents because
of disabilities or illnesses.