Thursday, May 31, 2007

The Revenge of Conscience

Al Mohler wrote an article called The Revenge of Conscience. I appreciate him tackling this issue so well. It shocks me that women think in their freedom to choose to kill their baby that life will be better. The fear of inconvenience and life changes babies bring drive women to do things that I believe haunt them for life. What kind of freedom is that? Do we think we can really escape the repercussions of our decisions. I so agree the conscience will have its revenge. I am not writing off the individual for making a huge mistake but the cultural acceptance and drive to eliminate anything that "cramps our style". Though I believe the change comes one decision at a time.

I cannot understand going to receive help to have a baby; then only to kill those babies you so badly wanted. Where is the moral responsibility? How do doctors sleep at night who do these procedures? How did we get to the place that life has no value outside of our personal preference! This is very close to my heart....we our selves are in the process of receiving help to have another baby.



Here is a portion of his article:

"Have we now reached a point of no moral return? Mundy's article forces us to face the fact that we have become a society that considers "selective reduction" just part of what is necessary, given the power of new reproductive technologies. We will become killers even as we become givers of life. A needle is inserted into one baby in order to kill, another needle in yet another baby in order to save.
The cold, clinical, calculating nature of the decisions reported by Liza Mundy takes us to the heart of the human problem. The essence of sin is the ambition to be as God.
The appearance of these articles, published in major American newspapers in a span of mere days, tells us something important. So does the fact that each of these articles reflects a sense of moral disquiet. Mundy reports that many women develop intense moral disquiet and persistent depression after undergoing the procedure. A source cited by Mundy explained that "psychoanalytic interviews with women who underwent [selective reduction] describe severe bereavement reactions including ambivalence, guilt, and a sense of narcissistic injury, all of which increased the complexity of their attachment to the remaining babies."
Professor J. Budziszewski of the University of Texas describes this pattern as "the revenge of conscience." God has made us so that conscience emerges even when we attempt to shut it out and hide from it. As Budziszewski explains, "We do not lack moral knowledge; we hold it down." It does not stay down.
We can hide behind euphemisms like "selective reductions," but the woman on the table knows what is happening. She can hide her face under a gown but she cannot hide from her conscience.
The same is true for Dr. Evans, and for those who read Mundy's important article. Consider just these words:
Evans prepared two syringes, swabbed Emma with antiseptic, put the square-holed napkin on her stomach. Then he plunged one of the needles into Emma's belly and began to work his way into position. He injected the potassium chloride, and B, the first fetus to go, went still.
"There's no activity there," he said, scrutinizing the screen. B was lying lengthwise in its little honeycomb chamber, no longer there and yet still there. It was impossible not to find the sight affecting. Here was a life that one minute was going to happen and now, because of its location, wasn't. One minute, B was a fetus with a future stretching out before it: childhood, college, children, grandchildren, maybe. The next minute, that future had been deleted.
A future deleted -- as simple as that. This is what we have become as a society, if this is what we tolerate and accept as a necessary cost of the new reproductive technologies. Even the most enthusiastic advocate of "a woman's right to choose" must have to take a deep breath when reading these articles. Conscience will have its revenge. "

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