I read Margaret Sommerville's article "The flawed quest for perfection" in the Citizen today, the same day I spent my lunch hour outside at work reading "the Shack". This book is so freaking good (as I sat outside at lunch with the tears streaming down my imperfect face blowing my imperfect nose and my human crying condition and the balled up kleenexes). I am buying 5 more copies of it and will give/lend it out to you/my girls/whomever. It is fiction but it is so ummmmmbelievable. This book is so good because the whole point of it is to make us mere imperfect humans better understand the nature of suffering, sort of through God's point of view. I don't think we will ever completely understand the nature of suffering until we sit across the breakfast table with God, but this book makes it as close to a real imperfect human's ability to comprehend that I have read yet. And it does it in very simple language so any imperfect human being can understand it. You don't have to have a face lift, or a flat stomach, you can even be ugly. It doesn't matter. You will still understand it. And that is where Margaret is so right in her article, why can't we just leave the human condition alone? Why can't we just keep our wrinkles and our imperfections and ugly bodies, our inconvenient babies and our troublesome old people alone? This is where science has caused us difficulty in that it lets us think we can play God and not depend on God.
Pat
Friday, August 7, 2009
Great Article in today's Ottawa Citizen by Margaret Somerville
The Flawed Quest for Perfection by Margaret Somerville, Citizen Special, August 7, 2009
http://www.ottawacitizen.com/opinion/flawed+quest+perfection/1868848/story.html Technology can eliminate many human imperfections, but we risk losing that messy quality that is the essence of our humanness
http://www.ottawacitizen.com/opinion/flawed+quest+perfection/1868848/story.html Technology can eliminate many human imperfections, but we risk losing that messy quality that is the essence of our humanness
Terri Schiavo's death not peaceful, says brother
Terri Schiavo's death not peaceful, says brother In his keynote to the 26th National Conference of Lutherans For Life (LFL), July 24-25 in St. Louis, Bobby Schindler said his sister, Terri Schindler Schiavo, did not die a peaceful death as her husband had said.Terri Schiavo's 2005 starvation was "the most heinous, barbaric thing I ever had to witness," Bobby Schindler told the 26th National Conference of Lutherans For Life. for more information see http://www.terrisfight.org/
Saturday, July 18, 2009
Rain and crows
It wasn't the rain that woke me up but the crows talking to each other ouside our bedroom window. Did you know that crows swoop down to where you are if you happen to be in their territory? Actually I never had that experience but Mike told me that on at least two occasions this happened to him. I suppose the bird is watching from above and perceives that you are too close to his nest of little ones so his warning is a swoosh down to where you are and back up again lightly brushing your clothes as he leaves. Anyways there were two crow ouside our bedroom window talking for about 20 minutes. One was very close by but the other was probably perched on a tree somewhere on another street. One would squawk then the other would do the same. Sometimes one squawk, somethimes more. And they always responded to the other. And the funny thing is when the birds woke Mike up and we started to discuss this strange crow language ouside our bedroom window then strangely enough it seemed to stop. Actually our crow moved somewhere else because we could faintly hear this eerie crow conversation far off in the distance. Maybe they thought we were eavesdropping.
Anyways it was time to get up and retreive the newspaper from the back steps. Good thing we have a carport, the rain was coming down in buckets. I like the sound of the rain. There is something peaceful about rain falling. When Debbie, Chris and John were little I use to dress them up in their rain coats and go for walks in the rain. They loved the puddles. Mind you it has been a rather soggy summer and I suppose for avid outdoor enthusiasts the amount of rain we have had might put a damper on things. But look at the bright side. No need to water the lawn. The flowers look great! Weeds too!
Anyways it was time to get up and retreive the newspaper from the back steps. Good thing we have a carport, the rain was coming down in buckets. I like the sound of the rain. There is something peaceful about rain falling. When Debbie, Chris and John were little I use to dress them up in their rain coats and go for walks in the rain. They loved the puddles. Mind you it has been a rather soggy summer and I suppose for avid outdoor enthusiasts the amount of rain we have had might put a damper on things. But look at the bright side. No need to water the lawn. The flowers look great! Weeds too!
Friday, July 17, 2009
Selected reflections on Caritas in Veritate
And from Stan Siok I received this
Selected reflections on Caritas in Veritate
On July 7th, Pope Benedict XVI released Caritas in Veritate, a sweeping encyclical that seeks to make the Catholic Church’s social stance abundantly clear on everything from sound economic practice to population control. Below are a few selected reflections of this enormously rich document:
· Catholic World Report asked a group of leading Catholic intellectuals to reflect on the encyclical, its place in the larger body of Catholic social teaching, and Pope Benedict's vision of a well-ordered and just society.
J. Brian Benestad, Francis J. Beckwith, Father Joseph Fessio, S.J., Richard Garnett, Thomas S. Hibbs, Paul Kengor, George Neumayr, Joseph Pearce, Tracey Rowland, Father James V. Schall, and Rev. Robert A. Sirico share their thoughts on Caritas in Veritate, below. Visit:
http://www.catholicworldreport.com/index.php?option=com_content&view=article&id=121:cwr-round-table-caritas-in-veritate&catid=36:cwr2009&Itemid=53
· The Encyclical’s evident pro-life stand is clarified by Fr. Frank Pavone. Click on: http://catholicexchange.com/2009/07/14/120331/
· From a Canadian perspective, Michael O’Brien, our reputed writer and thinker offers his summary, and easily refutes D &P’s selective and myopic interpenetration of this comprehensive document. Visit: http://www.lifesitenews.com/ldn/2009/jul/09071412.html
Stan
Selected reflections on Caritas in Veritate
On July 7th, Pope Benedict XVI released Caritas in Veritate, a sweeping encyclical that seeks to make the Catholic Church’s social stance abundantly clear on everything from sound economic practice to population control. Below are a few selected reflections of this enormously rich document:
· Catholic World Report asked a group of leading Catholic intellectuals to reflect on the encyclical, its place in the larger body of Catholic social teaching, and Pope Benedict's vision of a well-ordered and just society.
J. Brian Benestad, Francis J. Beckwith, Father Joseph Fessio, S.J., Richard Garnett, Thomas S. Hibbs, Paul Kengor, George Neumayr, Joseph Pearce, Tracey Rowland, Father James V. Schall, and Rev. Robert A. Sirico share their thoughts on Caritas in Veritate, below. Visit:
http://www.catholicworldreport.com/index.php?option=com_content&view=article&id=121:cwr-round-table-caritas-in-veritate&catid=36:cwr2009&Itemid=53
· The Encyclical’s evident pro-life stand is clarified by Fr. Frank Pavone. Click on: http://catholicexchange.com/2009/07/14/120331/
· From a Canadian perspective, Michael O’Brien, our reputed writer and thinker offers his summary, and easily refutes D &P’s selective and myopic interpenetration of this comprehensive document. Visit: http://www.lifesitenews.com/ldn/2009/jul/09071412.html
Stan
RE. caritas-in-veritate
My sister Pat has already read the Pope's new Encyclical . She sent Barb, Paula and me this in an e-mail the other day
I have read the Pope's new encyclical which I found quite good, albeit a hard slog in some places (especially the introduction). It's about 40 some pages long. But I thought that a couple of sections at the end were very pertinant to the entire pro-life conversation, including faith and reason--as all of this relates to technology. Here are those parts, and I have also included the link to the encyclical itself,
Pat
74. A particularly crucial battleground in today's cultural struggle between the supremacy of technology and human moral responsibility is the field of bioethics, where the very possibility of integral human development is radically called into question. In this most delicate and critical area, the fundamental question asserts itself force-fully: is man the product of his own labours or does he depend on God? Scientific discoveries in this field and the possibilities of technological intervention seem so advanced as to force a choice between two types of reasoning: reason open to transcendence or reason closed within immanence. We are presented with a clear either/ or. Yet the rationality of a self-centred use of technology proves to be irrational because it implies a decisive rejection of meaning and value. It is no coincidence that closing the door to transcendence brings one up short against a difficulty: how could being emerge from nothing, how could intelligence be born from chance?[153] Faced with these dramatic questions, reason and faith can come to each other's assistance. Only together will they save man. Entranced by an exclusive reliance on technology, reason without faith is doomed to flounder in an illusion of its own omnipotence. Faith without reason risks being cut off from everyday life[154].
75. Paul VI had already recognized and drawn attention to the global dimension of the social question[155]. Following his lead, we need to affirm today that the social question has become a radically anthropological question, in the sense that it concerns not just how life is conceived but also how it is manipulated, as bio-technology places it increasingly under man's control. In vitro fertilization, embryo research, the possibility of manufacturing clones and human hybrids: all this is now emerging and being promoted in today's highly disillusioned culture, which believes it has mastered every mystery, because the origin of life is now within our grasp. Here we see the clearest expression of technology's supremacy. In this type of culture, the conscience is simply invited to take note of technological possibilities. Yet we must not underestimate the disturbing scenarios that threaten our future, or the powerful new instruments that the “culture of death” has at its disposal. To the tragic and widespread scourge of abortion we may well have to add in the future — indeed it is already surreptiously present — the systematic eugenic programming of births. At the other end of the spectrum, a pro-euthanasia mindset is making inroads as an equally damaging assertion of control over life that under certain circumstances is deemed no longer worth living. Underlying these scenarios are cultural viewpoints that deny human dignity. These practices in turn foster a materialistic and mechanistic understanding of human life. Who could measure the negative effects of this kind of mentality for development? How can we be surprised by the indifference shown towards situations of human degradation, when such indifference extends even to our attitude towards what is and is not human? What is astonishing is the arbitrary and selective determination of what to put forward today as worthy of respect. Insignificant matters are considered shocking, yet unprecedented injustices seem to be widely tolerated. While the poor of the world continue knocking on the doors of the rich, the world of affluence runs the risk of no longer hearing those knocks, on account of a conscience that can no longer distinguish what is human. God reveals man to himself; reason and faith work hand in hand to demonstrate to us what is good, provided we want to see it; the natural law, in which creative Reason shines forth, reveals our greatness, but also our wretchedness insofar as we fail to recognize the call to moral truth.
76. One aspect of the contemporary technological mindset is the tendency to consider the problems and emotions of the interior life from a purely psychological point of view, even to the point of neurological reductionism. In this way man's interiority is emptied of its meaning and gradually our awareness of the human soul's ontological depths, as probed by the saints, is lost. The question of development is closely bound up with our understanding of the human soul, insofar as we often reduce the self to the psyche and confuse the soul's health with emotional well-being. These over-simplifications stem from a profound failure to understand the spiritual life, and they obscure the fact that the development of individuals and peoples depends partly on the resolution of problems of a spiritual nature. Development must include not just material growth but also spiritual growth, since the human person is a “unity of body and soul”[156], born of God's creative love and destined for eternal life. The human being develops when he grows in the spirit, when his soul comes to know itself and the truths that God has implanted deep within, when he enters into dialogue with himself and his Creator. When he is far away from God, man is unsettled and ill at ease. Social and psychological alienation and the many neuroses that afflict affluent societies are attributable in part to spiritual factors. A prosperous society, highly developed in material terms but weighing heavily on the soul, is not of itself conducive to authentic development. The new forms of slavery to drugs and the lack of hope into which so many people fall can be explained not only in sociological and psychological terms but also in essentially spiritual terms. The emptiness in which the soul feels abandoned, despite the availability of countless therapies for body and psyche, leads to suffering. There cannot be holistic development and universal common good unless people's spiritual and moral welfare is taken into account, considered in their totality as body and soul.
77. The supremacy of technology tends to prevent people from recognizing anything that cannot be explained in terms of matter alone. Yet everyone experiences the many immaterial and spiritual dimensions of life. Knowing is not simply a material act, since the object that is known always conceals something beyond the empirical datum. All our knowledge, even the most simple, is always a minor miracle, since it can never be fully explained by the material instruments that we apply to it. In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us. We should never cease to marvel at these things. In all knowledge and in every act of love the human soul experiences something “over and above”, which seems very much like a gift that we receive, or a height to which we are raised. The development of individuals and peoples is likewise located on a height, if we consider the spiritual dimension that must be present if such development is to be authentic. It requires new eyes and a new heart, capable of rising above a materialistic vision of human events, capable of glimpsing in development the “beyond” that technology cannot give. By following this path, it is possible to pursue the integral human development that takes its direction from the driving force of charity in truth.
http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate_en.html
I have read the Pope's new encyclical which I found quite good, albeit a hard slog in some places (especially the introduction). It's about 40 some pages long. But I thought that a couple of sections at the end were very pertinant to the entire pro-life conversation, including faith and reason--as all of this relates to technology. Here are those parts, and I have also included the link to the encyclical itself,
Pat
74. A particularly crucial battleground in today's cultural struggle between the supremacy of technology and human moral responsibility is the field of bioethics, where the very possibility of integral human development is radically called into question. In this most delicate and critical area, the fundamental question asserts itself force-fully: is man the product of his own labours or does he depend on God? Scientific discoveries in this field and the possibilities of technological intervention seem so advanced as to force a choice between two types of reasoning: reason open to transcendence or reason closed within immanence. We are presented with a clear either/ or. Yet the rationality of a self-centred use of technology proves to be irrational because it implies a decisive rejection of meaning and value. It is no coincidence that closing the door to transcendence brings one up short against a difficulty: how could being emerge from nothing, how could intelligence be born from chance?[153] Faced with these dramatic questions, reason and faith can come to each other's assistance. Only together will they save man. Entranced by an exclusive reliance on technology, reason without faith is doomed to flounder in an illusion of its own omnipotence. Faith without reason risks being cut off from everyday life[154].
75. Paul VI had already recognized and drawn attention to the global dimension of the social question[155]. Following his lead, we need to affirm today that the social question has become a radically anthropological question, in the sense that it concerns not just how life is conceived but also how it is manipulated, as bio-technology places it increasingly under man's control. In vitro fertilization, embryo research, the possibility of manufacturing clones and human hybrids: all this is now emerging and being promoted in today's highly disillusioned culture, which believes it has mastered every mystery, because the origin of life is now within our grasp. Here we see the clearest expression of technology's supremacy. In this type of culture, the conscience is simply invited to take note of technological possibilities. Yet we must not underestimate the disturbing scenarios that threaten our future, or the powerful new instruments that the “culture of death” has at its disposal. To the tragic and widespread scourge of abortion we may well have to add in the future — indeed it is already surreptiously present — the systematic eugenic programming of births. At the other end of the spectrum, a pro-euthanasia mindset is making inroads as an equally damaging assertion of control over life that under certain circumstances is deemed no longer worth living. Underlying these scenarios are cultural viewpoints that deny human dignity. These practices in turn foster a materialistic and mechanistic understanding of human life. Who could measure the negative effects of this kind of mentality for development? How can we be surprised by the indifference shown towards situations of human degradation, when such indifference extends even to our attitude towards what is and is not human? What is astonishing is the arbitrary and selective determination of what to put forward today as worthy of respect. Insignificant matters are considered shocking, yet unprecedented injustices seem to be widely tolerated. While the poor of the world continue knocking on the doors of the rich, the world of affluence runs the risk of no longer hearing those knocks, on account of a conscience that can no longer distinguish what is human. God reveals man to himself; reason and faith work hand in hand to demonstrate to us what is good, provided we want to see it; the natural law, in which creative Reason shines forth, reveals our greatness, but also our wretchedness insofar as we fail to recognize the call to moral truth.
76. One aspect of the contemporary technological mindset is the tendency to consider the problems and emotions of the interior life from a purely psychological point of view, even to the point of neurological reductionism. In this way man's interiority is emptied of its meaning and gradually our awareness of the human soul's ontological depths, as probed by the saints, is lost. The question of development is closely bound up with our understanding of the human soul, insofar as we often reduce the self to the psyche and confuse the soul's health with emotional well-being. These over-simplifications stem from a profound failure to understand the spiritual life, and they obscure the fact that the development of individuals and peoples depends partly on the resolution of problems of a spiritual nature. Development must include not just material growth but also spiritual growth, since the human person is a “unity of body and soul”[156], born of God's creative love and destined for eternal life. The human being develops when he grows in the spirit, when his soul comes to know itself and the truths that God has implanted deep within, when he enters into dialogue with himself and his Creator. When he is far away from God, man is unsettled and ill at ease. Social and psychological alienation and the many neuroses that afflict affluent societies are attributable in part to spiritual factors. A prosperous society, highly developed in material terms but weighing heavily on the soul, is not of itself conducive to authentic development. The new forms of slavery to drugs and the lack of hope into which so many people fall can be explained not only in sociological and psychological terms but also in essentially spiritual terms. The emptiness in which the soul feels abandoned, despite the availability of countless therapies for body and psyche, leads to suffering. There cannot be holistic development and universal common good unless people's spiritual and moral welfare is taken into account, considered in their totality as body and soul.
77. The supremacy of technology tends to prevent people from recognizing anything that cannot be explained in terms of matter alone. Yet everyone experiences the many immaterial and spiritual dimensions of life. Knowing is not simply a material act, since the object that is known always conceals something beyond the empirical datum. All our knowledge, even the most simple, is always a minor miracle, since it can never be fully explained by the material instruments that we apply to it. In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us. We should never cease to marvel at these things. In all knowledge and in every act of love the human soul experiences something “over and above”, which seems very much like a gift that we receive, or a height to which we are raised. The development of individuals and peoples is likewise located on a height, if we consider the spiritual dimension that must be present if such development is to be authentic. It requires new eyes and a new heart, capable of rising above a materialistic vision of human events, capable of glimpsing in development the “beyond” that technology cannot give. By following this path, it is possible to pursue the integral human development that takes its direction from the driving force of charity in truth.
http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate_en.html
Wednesday, June 24, 2009
Helping People Die Well
A link to an interview of Dr. Jose Pereira who is in charge of palliative care at the University of Ottawa. Dr. Pereira had spent 3 years as a palliative care specialist in Switzerland and explains how assisted suicide completely changed the application of end-of-life care in Switzerland.
In this video Helping People Die Well Dr. Jose Pereira tells of the slippery slope of assisted suicide.
In this video Helping People Die Well Dr. Jose Pereira tells of the slippery slope of assisted suicide.
Sunday, June 21, 2009
Press Release - Council of Canadians with Disabilities (CCD) Opposes Bill C-384
18 June 2009
For Immediate Release
Winnipeg—The COUNCIL OF CANADIANS WITH DISABILITIES (CCD) believes that everyone who supports disability rights should oppose Bill C-384 which would legalize euthanasia and assisted suicide and put Canadians with disabilities at risk! CCD is a national human rights organization of persons with disabilities working for an accessible and inclusive Canada.
C-384, the private member’s bill to legalize euthanasia and assisted suicide in Canada received its first reading last month. Bill C-384 was introduced by the Bloc Québécois Member of Parliament - Francine Lalonde. This is Lalonde’s third attempt to legalize euthanasia and assisted suicide in Canada.
Bill C-384 legalizes euthanasia by amending section 222 of the Criminal Code and it legalizes assisted suicide by amending section 241 of the Criminal Code.
“Called the “Right to Die with Dignity” Act, this bill threatens the lives of Canadians with disabilities. Its selling points are the notions of “dignity,” and “suffering.” However, the bill never explains what these terms mean. How do we measure dignity? What is suffering?” states Rhonda Wiebe, Co-Chair of CCD’s Ending of Life Ethics Committee. These terms are based more on social values than scientific ones, but this bill proposes that a “medical” and “legal” solution be the remedy for people whose lives are not “dignified” and who “suffer.”
“Living without dignity and suffering are common misperceptions that able-bodied Canadians have about the lives of their fellow citizens with disabilities. Bill C-384 does nothing to protect those who find themselves socially devalued in these ways,” states Dean Richert, Co-Chair of CCD’s Ending of Life Ethics Committee.
Social support and meaningful involvement in the community are more important for the well-being of people with disabilities than the severity of their disabilities. Assisted suicide is not a free choice as long as they are denied adequate healthcare, affordable personal assistance in their communities, and equal access to social structures and systems.
-30-
For More Information Contact:
Rhonda Wiebe—204-779-4493
Dean Richert—204-951-6273
Laurie Beachell—204-947-0303
For Immediate Release
Winnipeg—The COUNCIL OF CANADIANS WITH DISABILITIES (CCD) believes that everyone who supports disability rights should oppose Bill C-384 which would legalize euthanasia and assisted suicide and put Canadians with disabilities at risk! CCD is a national human rights organization of persons with disabilities working for an accessible and inclusive Canada.
C-384, the private member’s bill to legalize euthanasia and assisted suicide in Canada received its first reading last month. Bill C-384 was introduced by the Bloc Québécois Member of Parliament - Francine Lalonde. This is Lalonde’s third attempt to legalize euthanasia and assisted suicide in Canada.
Bill C-384 legalizes euthanasia by amending section 222 of the Criminal Code and it legalizes assisted suicide by amending section 241 of the Criminal Code.
“Called the “Right to Die with Dignity” Act, this bill threatens the lives of Canadians with disabilities. Its selling points are the notions of “dignity,” and “suffering.” However, the bill never explains what these terms mean. How do we measure dignity? What is suffering?” states Rhonda Wiebe, Co-Chair of CCD’s Ending of Life Ethics Committee. These terms are based more on social values than scientific ones, but this bill proposes that a “medical” and “legal” solution be the remedy for people whose lives are not “dignified” and who “suffer.”
“Living without dignity and suffering are common misperceptions that able-bodied Canadians have about the lives of their fellow citizens with disabilities. Bill C-384 does nothing to protect those who find themselves socially devalued in these ways,” states Dean Richert, Co-Chair of CCD’s Ending of Life Ethics Committee.
Social support and meaningful involvement in the community are more important for the well-being of people with disabilities than the severity of their disabilities. Assisted suicide is not a free choice as long as they are denied adequate healthcare, affordable personal assistance in their communities, and equal access to social structures and systems.
-30-
For More Information Contact:
Rhonda Wiebe—204-779-4493
Dean Richert—204-951-6273
Laurie Beachell—204-947-0303
Euthanasia Prevention Coalition response to Bill C-384
I recently received this very important e-mail from Alex Schadenberg Director of the Euthanasia Prevention Coalition. Please read
From: Alex Schadenberg
Sent: Thursday, June 18, 2009 4:51 PM
Subject: Responses to Bill C-384
Please consider supporting the Euthanasia Prevention Coalition campaign to Stop Bill C-384.
You can send an email to the Euthanasia Prevention Coalition at euthanasiaprevention@on.aibn.com and we will forward it to your member of parliament.
You can donate by paypal at: http://www.euthanasiaprevention.on.ca/
Please read the material and decide how you can help EPC Stop Bill C-384. We have also attached the press release from the Council of Canadians with Disabilities.
Euthanasia Prevention Coalition response to Bill C-384
On May 13, 2009 Francine Lalonde MP (BQ - La Pointe-de-l’Île) introduced private members bill Bill C-384: An Act to amend the Criminal Code (right to die with dignity).
Bill C-384 would legalize euthanasia and assisted suicide in Canada for people who experience physical or mental pain or people who are terminally ill.
The Euthanasia Prevention Coalition (EPC) needs our supporters to meet with their member of parliament (MP) during the summer months to dispel the myths about the Bill, to explain our talking points about the bill, and to find out the exact position of your MP on the issues.
When you meet with your MP it is good to go with a friend or another member of the group that you are representing. Your MP will recognize the importance of the meeting when you are not alone and/or representing a community group.
It is important to meet with your MP during the summer simply because they will be in the community and available to meet with constituents.
At the end of the meeting, we have a questionnaire that you can ask your MP to fill out in order to determine their position on the issue.
Please contact EPC for a copy of the questionnaire.
Please send EPC the comments by your MP during the meeting. We need to know the position of every MP.
If you are unable to meet with your MP we would then ask that you send a letter to your member MP and/or organize a postcard campaign in your community or group.
We have a sample letter to your MP on our website at http://www.epcc.ca/. Please, if possible, make minor adjustments to the sample letter to ensure that your MP doesn’t view your letter as a form letter.
Hand-written letters are more effective than postcards, but since many people will only respond in a simple manner, the postcards indicate to your MP that many people in their riding are opposed to Bill C-384.
The postcard campaign should be co-ordinated in September or October due to the fact that the first hour of debate on Bill C-384 will take place in late September.
EPC sends out the postcards for a donation of $10 per 100 postcards + postage.
EPC is also designing a website to Stop Bill C-384. It will include all information, news articles and up-to-date responses to the Bill.
We will defeat Bill C-384 if we work together and recognize that there are common issues for all people.
For more information, or to keep up-to-date on the issues related to Bill C-384 go to our website at: http://www.epcc.ca/
Bill C-384 - Dispelling the myths.
During the debate surrounding Bill C-407 debate we found that there were common myths that were promoted by the media and the Dying with Dignity - euthanasia lobby. EPC expects that similar myths will be promoted during the Bill C-384 debate. These are the five most common myths.
Myth #1: This bill is about a right to die with dignity.
Truth: This bill does not create a right to die with dignity, in fact it is not about dying with dignity or palliative care, it is about giving the power to a physician to directly and intentionally cause the death of individuals.
This bill is about allowing a medical practitioners to be directly and intentionally cause the death of another person by lethal injection.
Myth #2: This bill legalizes assisted suicide.
Truth: Bill C-384 amends section 222 and 241 of the Criminal Code
This bill legalizes euthanasia and assisted suicide.
Myth #3: This bill is limited to terminally ill people.
Truth: Bill C-384 states that people who experience physical or mental pain or terminally ill would be eligible for euthanasia or assisted suicide.
This bill also allows people who experience chronic physical and mental pain to die by lethal injection and it does not define terminally ill.
Myth #4: This bill is limited to competent people who are not depressed.
Truth: This bill measures competency based on "appearing to be lucid". To appear to be lucid does not mean a person is actually competent, only that they appear to be.
This bill is not limited to people who are actually lucid and would allow people who experience chronic depression to die by euthanasia or assisted suicide.
Myth #5: This bill is not a threat to the lives of people with disabilities or other vulnerable people.
Truth: This bill allows euthanasia and assisted suicide for people with chronic physical or mental pain, based on whether or not they "appear to be lucid". Many people with disabilities experience chronic physical or mental pain.
This bill directly threatens the lives of vulnerable people with disabilities especially when the medical practitioner, has a negative perception of disability. It allows euthanasia for physical and mental pain and it does not define terminally ill.
Bill C-384 - Talking Points
When communicating with a Member of Parliament it is important to focus on the main points of concern. Bill C-384 is a dangerous bill. There is nothing redeeming or worth amending in this bill. Nonetheless, we need to remain focused on why the bill is so bad.
Definitions:
Bill C-384 legalizes euthanasia and assisted suicide.
Euthanasia is the act of one person directly and intentionally causing the death of another person, usually through medical means. In the case of euthanasia it represents one person doing the act to the other person, usually by lethal injection.
Assisted Suicide is when one person is directly and intentionally involved with causing the death of another person. In the case of assisted suicide it represents one person aiding, abetting or counselling the suicide death of the other person.
Main Points:
Point #1 - Bill C-384 is not about a right to die with dignity. The bill does not create greater access to excellent end-of-life care and it doesn’t create a right to die.
Bill C-384 gives a medical practitioner the right to directly and intentionally cause the death of another person.
Point #2 - Bill C-384 is not about creating more end-of-life choices for the terminally ill.
Bill C-384 does not promote palliative care, it does not enhance services for people with disabilities or chronic conditions. Bill C-384 is about giving medical practitioners the right to directly and intentionally cause the death of another person by lethal injection.
Point #3 - Bill C-384 doesn’t provide any effective safeguards for vulnerable people. Consider the following:
Bill C-384 is not limited to the terminally ill, but permits people with chronic physical or mental pain to die by lethal injection.
Bill C-384 does not define terminally ill.
Bill C-384 defines competency based on "appearing to be lucid". It does not require a person to actually be lucid.
Bill C-384 permits medical practitioners to lethally inject people who are incompetent, so long as they stated their intentions while "appearing to be lucid".
Bill C-384 does not require that individuals try effective treatments before receiving a lethal injection.
Bill C-384 permits people with chronic depression to die by lethal injection, even when they have rejected effective treatments.
Bill C-384 permits foreign suicide tourists to die by lethal injection in Canada.
STOP Bill C-384
From: Alex Schadenberg
Sent: Thursday, June 18, 2009 4:51 PM
Subject: Responses to Bill C-384
Please consider supporting the Euthanasia Prevention Coalition campaign to Stop Bill C-384.
You can send an email to the Euthanasia Prevention Coalition at euthanasiaprevention@on.aibn.com and we will forward it to your member of parliament.
You can donate by paypal at: http://www.euthanasiaprevention.on.ca/
Please read the material and decide how you can help EPC Stop Bill C-384. We have also attached the press release from the Council of Canadians with Disabilities.
Euthanasia Prevention Coalition response to Bill C-384
On May 13, 2009 Francine Lalonde MP (BQ - La Pointe-de-l’Île) introduced private members bill Bill C-384: An Act to amend the Criminal Code (right to die with dignity).
Bill C-384 would legalize euthanasia and assisted suicide in Canada for people who experience physical or mental pain or people who are terminally ill.
The Euthanasia Prevention Coalition (EPC) needs our supporters to meet with their member of parliament (MP) during the summer months to dispel the myths about the Bill, to explain our talking points about the bill, and to find out the exact position of your MP on the issues.
When you meet with your MP it is good to go with a friend or another member of the group that you are representing. Your MP will recognize the importance of the meeting when you are not alone and/or representing a community group.
It is important to meet with your MP during the summer simply because they will be in the community and available to meet with constituents.
At the end of the meeting, we have a questionnaire that you can ask your MP to fill out in order to determine their position on the issue.
Please contact EPC for a copy of the questionnaire.
Please send EPC the comments by your MP during the meeting. We need to know the position of every MP.
If you are unable to meet with your MP we would then ask that you send a letter to your member MP and/or organize a postcard campaign in your community or group.
We have a sample letter to your MP on our website at http://www.epcc.ca/. Please, if possible, make minor adjustments to the sample letter to ensure that your MP doesn’t view your letter as a form letter.
Hand-written letters are more effective than postcards, but since many people will only respond in a simple manner, the postcards indicate to your MP that many people in their riding are opposed to Bill C-384.
The postcard campaign should be co-ordinated in September or October due to the fact that the first hour of debate on Bill C-384 will take place in late September.
EPC sends out the postcards for a donation of $10 per 100 postcards + postage.
EPC is also designing a website to Stop Bill C-384. It will include all information, news articles and up-to-date responses to the Bill.
We will defeat Bill C-384 if we work together and recognize that there are common issues for all people.
For more information, or to keep up-to-date on the issues related to Bill C-384 go to our website at: http://www.epcc.ca/
Bill C-384 - Dispelling the myths.
During the debate surrounding Bill C-407 debate we found that there were common myths that were promoted by the media and the Dying with Dignity - euthanasia lobby. EPC expects that similar myths will be promoted during the Bill C-384 debate. These are the five most common myths.
Myth #1: This bill is about a right to die with dignity.
Truth: This bill does not create a right to die with dignity, in fact it is not about dying with dignity or palliative care, it is about giving the power to a physician to directly and intentionally cause the death of individuals.
This bill is about allowing a medical practitioners to be directly and intentionally cause the death of another person by lethal injection.
Myth #2: This bill legalizes assisted suicide.
Truth: Bill C-384 amends section 222 and 241 of the Criminal Code
This bill legalizes euthanasia and assisted suicide.
Myth #3: This bill is limited to terminally ill people.
Truth: Bill C-384 states that people who experience physical or mental pain or terminally ill would be eligible for euthanasia or assisted suicide.
This bill also allows people who experience chronic physical and mental pain to die by lethal injection and it does not define terminally ill.
Myth #4: This bill is limited to competent people who are not depressed.
Truth: This bill measures competency based on "appearing to be lucid". To appear to be lucid does not mean a person is actually competent, only that they appear to be.
This bill is not limited to people who are actually lucid and would allow people who experience chronic depression to die by euthanasia or assisted suicide.
Myth #5: This bill is not a threat to the lives of people with disabilities or other vulnerable people.
Truth: This bill allows euthanasia and assisted suicide for people with chronic physical or mental pain, based on whether or not they "appear to be lucid". Many people with disabilities experience chronic physical or mental pain.
This bill directly threatens the lives of vulnerable people with disabilities especially when the medical practitioner, has a negative perception of disability. It allows euthanasia for physical and mental pain and it does not define terminally ill.
Bill C-384 - Talking Points
When communicating with a Member of Parliament it is important to focus on the main points of concern. Bill C-384 is a dangerous bill. There is nothing redeeming or worth amending in this bill. Nonetheless, we need to remain focused on why the bill is so bad.
Definitions:
Bill C-384 legalizes euthanasia and assisted suicide.
Euthanasia is the act of one person directly and intentionally causing the death of another person, usually through medical means. In the case of euthanasia it represents one person doing the act to the other person, usually by lethal injection.
Assisted Suicide is when one person is directly and intentionally involved with causing the death of another person. In the case of assisted suicide it represents one person aiding, abetting or counselling the suicide death of the other person.
Main Points:
Point #1 - Bill C-384 is not about a right to die with dignity. The bill does not create greater access to excellent end-of-life care and it doesn’t create a right to die.
Bill C-384 gives a medical practitioner the right to directly and intentionally cause the death of another person.
Point #2 - Bill C-384 is not about creating more end-of-life choices for the terminally ill.
Bill C-384 does not promote palliative care, it does not enhance services for people with disabilities or chronic conditions. Bill C-384 is about giving medical practitioners the right to directly and intentionally cause the death of another person by lethal injection.
Point #3 - Bill C-384 doesn’t provide any effective safeguards for vulnerable people. Consider the following:
Bill C-384 is not limited to the terminally ill, but permits people with chronic physical or mental pain to die by lethal injection.
Bill C-384 does not define terminally ill.
Bill C-384 defines competency based on "appearing to be lucid". It does not require a person to actually be lucid.
Bill C-384 permits medical practitioners to lethally inject people who are incompetent, so long as they stated their intentions while "appearing to be lucid".
Bill C-384 does not require that individuals try effective treatments before receiving a lethal injection.
Bill C-384 permits people with chronic depression to die by lethal injection, even when they have rejected effective treatments.
Bill C-384 permits foreign suicide tourists to die by lethal injection in Canada.
STOP Bill C-384
Saturday, June 20, 2009
Letter to Dr. Dawkins from my sister
Dear Dr. Dawkins, I wanted to thank you for your book the "God Delusion". If you had not written this book, I most probably would have not had the following experience. First of all, I haven't actually read your book, but recently my daughter and I were having a discussion about faith and why I believed in God. She recently graduated with a biology degree and we had quite the conversation about my faith, about you, and what you believe, based on what she knows about your book. Just after this discussion, one of my sisters told me about a lecture she had attended, given by Dr. Lau from Ottawa here where I live. I listened to Dr. Lau's talks and have been going through his slides with a fine tooth comb. I must tell you that Dr. Lau's talk has not only confirmed for me why I believe in God, but they also have made me literally excited about my Catholic faith. Dr. Lau's talks are based on your book, physics, biology, logic, scientists and many philosophers including St. Thomas Aquinas, one of the greatest philosophers mankind has ever known. Without your book, Dr. Lau would not have ever given this series of lectures (as there would have been no need to ), and I would never have benefited from them. http://www.stagustinemp3.org/Tim_Lau_Talk2.html I am quite sincere when I say thank you for writing this book. I am sure I am not the only Christian who has benefited from it, albeit as a result of unintended consequences. In fact it begs the question, have non-believers also been converted to Christianity because of your book?
Patricia Maloney,
Ottawa, ON
Patricia Maloney,
Ottawa, ON
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