Beyond Abortion

Suzanne Rini

Description

The only book we know on the subject of harvesting fetal organs from living children after they are aborted. Uncovers the network of medical researchers; hidden from public view; whose work seems to be preparing us for a Nazi-like eugenics program; featuring mandatory elimination of the handicapped; before and after birth. The barbarity of this activity beggars description or condemnation! 224 pgs;

Sujets

• Catholic Church
• Human rights

Informations

• Publié par: TAN Books
• Date de parution: 01 juin 1993
• Nombre de lectures: 0
• EAN13: 9781505104554
• Langue: English

Extrait

Beyond Abortion
A Chronicle of Fetal Experimentation
Suzanne M. Rini
Copyright © 1988 by Suzanne M. Rini.
Beyond Abortion originally appeared, in a slightly different form, as "A Look at Fetal Experimentation," a five-part supplement to the Pittsburgh Catholic newspaper, in 1986.
First published in book form by Magnificat Press, Avon, New Jersey, in 1988.
Reprinted in 1993 by TAN Books and Publishers, Inc.
Library of Congress Catalog Card No.: 92-82133
ISBN: 0-89555-487-9
TAN Books Charlotte, North Carolina www.TANBooks.com
1993
This book is dedicated, in its labors and in its completion, to my own children, Angela, Matthew and Carlos. Their lively presence has explained to me, in great part, my own humanity. To them I offer this book as an effort to secure a future less fraught with portentous and outrageous raids on human life than has been reported herein. As well, to Michael. As always, to my grandfather, Matthew Barone.
Contents
Preface to the Second Printing
1. "The New Barbarians"
2. A Catalogue of Fetal Use
3. The Federal Regulations on Nontherapeutic Fetal Experimentation
4. How Live Aborted Fetuses Are Obtained for Research
5. Abandonment of the Fetus as Patient and Client
6. Extermination of the Handicapped Unborn
Epilogue
Appendix A: "On the Nature of Men" by Jerome Lejeune
Appendix B: "The Foetus as a Personality" by A. W. Liley
Notes
Preface To The Second Printing
The second printing of this volume invites me to reflect yet again on its contents and to relay those reflections to my readers, whoever they may be and whatever opinions they might have of what I have written. I did not, originally, write this book for the "choir," that is, the Pro-Life audience; nor did I anticipate that its main readership would fall to those either engaged in or supportive of the agenda and practice of fetal experimentation. The larger part of my journalistic work has been spent in advocacy of the weak—and in polemics against the bullies who express their aggression by attacking them. Too, I am always interested in culture and history. This subject seemed, even at the rudimentary outset of my engagement with it, to comment on the decay of culture and on this, our era, which seems to be a turning point in history. Because of all of these personal proclivities, then, I was free to research and analyze the subject in terms of its impact on the weak, on culture and on history.
As it turned out, the material herein was enthusiastically noticed and praised (and bought) by the various expressions of the Pro-Life Movement in this country and abroad. Both the first and now the second printings have been done by Catholic publishers. In view of this, I have designed this new preface around my thoughts as to what fetal experimentation heralds on the religio-cultural front. Although certainly I welcome the readership of the Catholic, Jewish and Protestant Pro-Life community, my best hope is that those who are hostile to morality and religion will, perhaps, be prodded to think beyond fashionable rhetoric and to decide, in an exact way and in rational language, whether they typify the kind of barbarity I believe is engraved on the heart of the matter of fetal experimentation. My aim is, admittedly, confrontation—of both the educative and polemical kinds. For one of the laugh riots of the entire sophistic debate emanating from the camp of supporters of fetal experimentation is their accusation that those who oppose it are folkloricists and fanatics, inquisitors and sour-spoilers of medical progress and civil rights. The essence of this anti-intellectual, mocking and hubristic posturing is that the outrider tries to put the person invoking civilization on the defensive. Nowhere is the classical dictum that "those whom the gods would destroy they first make mad" more apt than describing the present gang at the gates of our civilization.
My opinion, on the other hand, is that it is they who are on the defensive. For the revolutionizing liberty of Western civilization emanates from those two forces which have been ridiculed and outrightly jettisoned by the exigencies of abortion and fetal experimentation: the ancient prescriptions against abortion and euthanasia contained in the Hippocratic Oath, and the community of all human beings from the religious matrix of their equality as created by one God. If there is to be a return to human slavery and a caste system, which were the facts of the human condition in that ancient Greece (when the Oath was written by Asclepiades, no doubt out of repulsion) and of the Roman imperialist culture into which Christianity came, then it is clearly the invading force who must explain what are the reasons we must embark upon such a degraded, retrograde path.
Whenever I reread this book, I am always shocked anew by the virulent contentions of the pro-abortion and pro-fetal experimentation cadre, and also the eugenicists, all of whose repulsive views I have given generous space to so that the rest of you will know who are your fellow citizens. To them, the Hippocratic Oath is as nothing: a hoax, a "hypocritic," outdated mumbo-jumbo. Analogies comparing them and their work to the Nazi death camps they reject as preposterous because "abortion is voluntary" (not, of course, for the baby, a point willfully overlooked by them). Charges of flouting the old grave-robbing statutes leave them unmoved and packing off to court to fight such a misunderstanding. News of lifesaving surgeries in the womb find many of the proponents of fetal experimen tation calling for such therapies to come to a halt because they might unsettle nontherapeutic * fetal experimentation, in which equivalent gestational-age babies are grimly harvested or set upon. Prenatal fetal diagnosis, followed by eugenic abortion, they will not stand to be called negative eugenics or killing of the imperfect or handicapped. No, this is merely "stamping out birth defects" or "allowing parents to have normal children." Appeals to the legal codes and case law prior to Roe v. Wade , in which the unborn, regardless of any standard of viability, enjoyed a full set of rights bring shrugs—or the characteristic vacuous and hostile silence.
In sum, then: here is a monomaniacal mentality rivalling that of gun-toting street gangs in its arbitrariness of logic and its lust to victimize. For me, the task has been to try to name this "thing," this moral and cultural leap backward which has engulfed so many I once counted as confreres and colleagues, as well as much of the biomedical research and regular medical profession, elements in the Catholic, Jewish and Protestant clergies and numerous others. In this quest I believe I have succeeded, and so now I will pass on what I have found in the writing of two men, dissimilar in time and situation, yet alike in their ability to analyze and speak without self-protective nuance about the virulence of the mounting tide against our traditional values.
Hilaire Belloc, in his book, The Great Heresies , winds up his swing through history with attention to the "Modern Attack." One of the chief marks of the Modern Attack is that it is pervasive rather than as, say, Arianism, aimed at one or another of the tenets of Christianity. The agenda and nature of the Modern Attack, described by Belloc as the "anti-Christian advance," I believe coalesces exactly with the characteristic responses to a sanctity-of-life ethic itemized above:

We find, to begin with, that [The Modern Attack] is at once materialistic and superstitious. There is here a contradiction in reason, but the modern phase. . .has abandoned reason. It is concerned with the destruction of the Catholic Church and the civilization proceeding therefrom. It is not troubled by apparent contradictions within its own body so long as the general alliance is one for the ending of all that by which we have hitherto lived . . . [T]hat great Modern Attack . . . is indifferent to self-contradiction. It merely affirms. It advances like an animal, counting on strength alone. 1
For Belloc, in 1937, the common note of the Modern Attack was its prevalence "in the races and nations where mere force is set up in the place of God. These also set up idols to which hideous human sacrifice is paid. By these also justice and the right order of things are denied." Here then we find a succinct definition of the entire abortion culture in language shorn of all political nuance and fashion. And where there is human sacrifice, human slavery is also found. The essence of nontherapeutic fetal experimentation, coming from legalized abortion (the latter being raised on the disenfranchisement of an entire segment of humanity), is that a supply of human slaves has been created. Slaves first of the women who abort them, then handed on, as though they were their rightful booty, to the biomedical research community. What cannot be lost in this is the pain of the child in the womb, well recorded on film by Dr. Bernard Nathanson in his Silent Scream . Or, as Belloc perceived it: ". . .Cruelty will be the chief fruit in the moral field of the Modern Attack, just as the revival of slavery will be the chief fruit in the social field."
Belloc goes on to note that, yes, the history of the Christian West is indeed filled with cruelties, but cruelty was the exception and not the rule. The cruelty of the Modern Attack is different, for its cruelty is "the art of its philosophy":

The proof lies in this: that men are not shocked at cruelty, but indifferent to it. . . .There is no. . .cry of indignation, there is no sufficient protest, because there is no longer in force the conception that man as man is something sacred. That same force which ignores human dignity also ignores human suffering.
Curiously, those who are supporting fetal experimentation seem to understand, on a shadow level, its cruelty and non-sacred character. That is probably why their newest attempt, as I shall