Archbishop Stanisław Gądecki, president of the Polish bishops’ conference, pictured in Warsaw Feb. 12, 2020. Credit: episkopat.pl.
CNA Staff, Dec 3, 2020 / 08:00 am (CNA).- A Catholic archbishop spoke out Wednesday after the European Parliament passed a resolution condemning Poland’s pro-life laws.
In a Dec. 2 statement, Archbishop Stanisław Gądecki, president of Poland’s bishops’ conference, said that there could be no compromise on the right to life.
He said: “The right to life is a fundamental human right. It always takes precedence over the right to choose, because no person can authoritatively allow the possibility of killing another.”
The archbishop was responding to a resolution adopted by the European Parliament Nov. 26 condemning Poland’s “de facto ban on the right to abortion.”
The European Parliament, the European Union’s law-making body, passed the resolution by 455 votes to 145 after Poland’s Constitutional Tribunal ruled Oct. 22 that a law permitting abortion for fetal abnormalities was unconstitutional.
Gądecki, the vice president of the Council of the Bishops’ Conferences of Europe (CCEE), noted that the resolution repeatedly referred to the EU’s Charter of Fundamental Rights, pointing out that the charter declares that “Everyone has the right to life.”
“The European Union thus recognizes that the inalienable dignity of the human person and respect for the right to life are fundamental criteria for democracy and the rule of law,” he said.
The archbishop of Poznań argued that the title of the resolution was itself misleading as there is no “right to abortion” either from an ethical standpoint or in international law.
“In no democratic legal order can there be a right to kill an innocent person,” he said.
He also objected to the resolution’s reference to an “abortion compromise” in Poland. The phrase refers to laws passed after the collapse of communism which restricted abortion but still permitted it in limited circumstances.
He said: “Talking about the so-called legal compromise on the protection of life is a falsification of reality because it omits the most important third party in the dispute, i.e. unborn children and their inalienable right to life.”
“Any compromise in this matter is tantamount to depriving some children of their fundamental right to life and imposing the death penalty in a brutal way, which, let’s recall, is also prohibited by the Charter of Fundamental Rights. There can therefore be no compromise in this regard.”
Gądecki quoted Pope Francis several times in his statement, including the pope’s Nov. 22 letter to a group of Argentine women. In the letter, the pope said that abortion was primarily an ethical issue rather than a religious one. “Is it fair to eliminate a human life to solve a problem?” he wrote after Argentine President Alberto Fernández introduced the bill to legalize abortion. “Is it fair to hire a hitman to solve a problem?”
Gądecki also noted that Pope Francis had expressed support for pro-lifers in Poland following mass demonstrations against the Constitutional Tribunal’s ruling.
The archbishop thanked those who witnessed to the value of human life despite being “often met with aggression and contempt.”
He also praised communities in Poland that sought to defend unborn life.
“They are the voice of natural reason, which consistently, contrary to ideological conformism and opportunism, defends human life in every phase of its development,” he said.
“They are the voice of hundreds of millions of people around the world who have discovered the beauty of every life.”
“Unfortunately, this brave and righteous voice is often met with aggression and violence by the supporters of the civilization of death.”
The archbishop praised people who not only worked for full legal protection of unborn life, but also offered help and support to expectant mothers.
“From the heart I bless all people of goodwill and pray for the grace of conversion for those who have not yet discovered the stunning beauty of every life,” he wrote.
“I also recommend to God all those who in Europe maintain an awareness of their spiritual and religious and moral heritage.”
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Archbishop Zbigņevs Stankevičs of Riga, Latvia (left), speaking during a Catholic conference in Warsaw in May 2022 on the natural law legacy of John Paul II (right.) / Photos by Lisa Johnston and L’Osservatore Romano
Warsaw, Poland, Jun 9, 2022 / 09:17 am (CNA).
Constant cooperation and dialogue among Catholic, Lutherans, Orthodox, and other Christian denominations have been crucial to protect life and family in the Baltic nation of Latvia, Archbishop Zbigņevs Stankevičs of Riga, Latvia, said during a recent Catholic conference in Warsaw.
In his speech, Stankevičs shared his personal ecumenical experience in Latvia as an example of how the concept of natural law proposed by St. John Paul II can serve as the basis for ecumenical cooperation in defending human values.
The metropolitan archbishop, based in Latvia’s capital, is no stranger to ecumenical work and thought. In 2001, he became the first bishop consecrated in a Lutheran church since the split from Protestantism in the 1500s. The unusual move, which occurred in the church of Evangelical Lutheran Cathedral in Riga, formerly the Catholic Cathedral of St. Mary, signaled the beginning of Stankevičs’ cooperation with the Lutheran church in Latvia, a cooperation that would ultimately become a partnership in the cause of life and the family. Since 2012, the archbishop has served on the Pontifical Council for Promoting Christian Unity.
“I would like to present this ecumenical cooperation in three experiences in my country: the abortion debate, the civil unions discussion, and the so-called Istanbul convention,” Stankevičs began.
Entering the abortion debate
Ordained as a priest in 1996, Stankevičs struggled to find proper consultation for Catholic couples on natural family planning. It was then that he decided to create a small center that provided natural family planning under the motto “let us protect the miracle [of fertility].”
This involvement in the world of natural family planning would lead him into the heart of the abortion debate in Latvian society, and, ultimately, to the conclusion that moral discussions in the public square benefit from a basis in natural law, something emphasized in the teachings of John Paul II.
“I knew that theological arguments would not work for a secular audience, so I wanted to show that Catholic arguments are not opposed to legal, scientific, and universal arguments, but rather are in harmony with them,” Stankevičs said.
“[A] few years later our parliament introduced the discussion to legalize abortion. No one was doing anything so I decided to do something. I consulted some experts and presented a proposal that was published in the most important secular newspaper in Latvia,” the archbishop said.
Stankevičs’ article, “Why I was Lucky,” used both biological and theological arguments to defend human life. He noted that his own mother, when pregnant with him, was under pressure to get an abortion; “but she was a believer, a Catholic, so she refused the pressure.”
After the Latvian parliament legalized abortion in 2002, the different Christian confessions decided to start working together to protect the right to life and the family.
In Latvia, Catholics comprise 25% of the population, Lutherans 34.2%, and Russian Orthodox 17%, with other smaller, mostly Christian denominations making up the remainder.
“We started to work together by the initiative of a businessman in Riga, a non-believer who wanted to promote awareness about the humanity of the unborn,” the archbishop recalled.
“Bringing all Christians together in a truly ecumenical effort ended up bearing good fruits because we worked together in promoting a culture of life: From more than 7,000 abortions per year in 2002, we were able to bring it down to 2,000 by 2020,” he said.
Map of Riga, the capital of Latvia. Shutterstock
Ecumenical defense of marriage, family
Regarding the legislation on civil unions, another area where Stankevičs has rallied ecumenical groups around natural law defense of marriage, the archbishop said that he has seen the tension surrounding LGBT issues mount in Latvian society as increased pressure is brought to bear to legalize same-sex unions.
Invited to a debate on a popular Latvian television show called “One vs. One” after Pope Francis’ remark “who am I to judge?” was widely interpreted in Latvian society as approving homosexual unions, Stankevičs “had the opportunity to explain the teachings of the Catholic Church and what was the real meaning of the Holy Father’s words.”
After that episode, in dialogue with other Christian leaders, Stankevičs proposed a law aimed at reducing political tensions in the country without jeopardizing the traditional concept of the family.
The legislation proposed by the ecumenical group of Christians would have created binding regulations aimed at protecting any kind of common household; “for example, two old persons living together to help one another, or one old and one young person who decide to live together.”
“The law would benefit any household, including homosexual couples, but would not affect the concept of [the] natural family,” Stankevičs explained. “Unfortunately the media manipulated my proposal, and the Agency France Presse presented me internationally as if I was in favor of gay marriage.”
In 2020, the Constitutional Court in Latvia decided a case in favor of legalizing homosexual couples and ordered the parliament to pass legislation according to this decision.
In response, the Latvian Men’s Association started a campaign to introduce an amendment to the Latvian constitution, to clarify the concept of family. The Latvian constitution in 2005 proclaimed that marriage is only between a man and a woman, but left a legal void regarding the definition of family, which the court wanted to interpret to include homosexual unions.
The Latvian bishops’ conference supported the amendment presented by the Men’s Association, “but most importantly,” Stankevičs explained, “we put together an ecumenical statement signed by the leaders of 10 different Christian denominations supporting the idea that the family should be based on the marriage between a man and a woman. The president of the Latvian Jewish community, a good friend, also joined the statement.”
The Freedom Monument in Riga, Latvia, honors soldiers who died during the Latvian War of Independence (1918-1920). Shutterstock
According to Stankevičs, something strange happened next. “The Minister of Justice created a committee to discuss the demand of the constitutional court, and it included several Christian representatives, including three from the Catholic Church, which worked for a year.” But ignoring all the discussions and proposals, the Minister of Justice ended up sending a proposal to parliament that was a full recognition of homosexual couples as marriage.
The response was also ecumenical: Christian leaders sent a letter encouraging the parliament to ignore the government’s proposal.
According to Stankevičs, the proposal has already passed one round of votes “and it is very likely that it will be approved in a second round of votes, with the support of the New Conservative party. But we Christians continue to work together.”
Preventing gender ideology
The third field of ecumenical cooperation mentioned by Stankevičs concerned the Istanbul Convention, a European treaty which the Latvian government signed but ultimately did not ratify.
The treaty was introduced as an international legal instrument that recognizes violence against women as a violation of human rights and a form of discrimination against women.
The convention claims to cover various forms of gender-based violence against women, but Christian communities in Latvia have criticized the heavy use of gender ideology in both the framing and the language of the document.
The word “gender,” for instance, is defined as “the socially constructed roles, behaviors, activities, and attributes that a given society considers appropriate for women and men,” a definition that allows gender to be defined independent of biological sex and therefore opens the document to the question of whether it really is aimed at the protection of women.
Christian communities also question the biased nature of the committee designated to enforce the convention.
The governments of Slovakia and Bulgaria refused to ratify the convention, while Poland, Lithuania, and Croatia expressed reservations about the convention though it was ultimately ratified in those countries, a move the government of Poland is attempting to reverse.
“When we found out that the Latvian parliament was going to ratify it, I went to the parliament and presented the common Christian position,” Stankevičs explained. As a consequence of that visit, the Latvian parliament decided not to ratify the convention, Stankevičs said, crediting the appeal to the unity provided by the common Christian position argued via natural law.
“In conclusion,” the archbishop said, “I can say that in Latvia we continue to defend the true nature of life and family. But if we Catholics would act alone, we would not have the impact that we have as one Christian majority. That unity is the reason why the government takes us seriously.”
Umbria, Italy, May 24, 2017 / 03:02 am (CNA/EWTN News).- Italian brides are finding wedding dresses at an unusual spot hidden in the Umbrian hills, where they are able to pick out their special gown – all for the cost of a donation.
Sister Maria Laura at the Augustinian monastery of St. Rita in Cascia, Italy began running the thrifty wedding dress service out of a surplus of donated wedding dresses.
“It gives me great joy to see a young woman who can fulfill her dream of love with a dress appropriate for the happiest day of her life,” said Sister Maria Laura, according to the DailyMail.
Since about 1950, brides have been making pilgrimages to St. Rita’s to ask for her special intercession in marriage, and would leave their wedding dresses at the monastery in gratitude. Over the years, the monastery has collected hundreds of dresses.
Sister Maria Laura entered monastic life at the age of 28, having previously been a seamstress and designer in Tuscany. She has been running the bridal dress collection at the monastery for the past few years with the help of other nuns, and uses her skills to alter the dresses to fit each and every bride that comes through.
The sewing sister only sees brides-to-be by appointment, who often bring family members and bridesmaids for their opinion. But, Sister Maria Laura noted her special intuition about each of the dresses.
“I know which one she will take; you can tell from their faces,” she said, according to the New York Times. “If you have a dream and we can make it come true, we’ll do our best.”
Currently, they have about three women a week visit to pick out wedding dresses, while up to 10 dresses a month are donated. All of the dresses are offered for free, but they do ask for a simple donation. According to the New York Times, one donation amounted to $1,200.
The Augustinian monastery is a special spot for brides, as St. Rita is the patron saint of difficult marriages. When Rita was 12, her parents forced her into a marriage with a husband who abused her for years.
After her husband died, Rita entered the monastery of St. Mary Magdalene in Cascia at the age of 36, which is now the same place where brides visit to pray for their own marriages, and try on wedding dresses.
As Italy continues in their recession, the monastery considers their service a charity for economical brides who are getting married but trying to keep costs down.
One bride explained that the second-hand gown service was her only option to buy a dress, saying that “if I can’t find it here, I simply can’t afford to buy one.” Another bride explained how she had “felt at home here from the very first minute.”
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