In the face of an ever-emerging “culture of death,” the ancient truth that death is a mystery and not a “problem” is needed more than ever. To designate death as a problem implicitly suggests a need for a remedy, which underlines the modern assumption of possession of the resources necessary to exercise technical mastery over the “problem”—in this case, death. The predominance of the technical solution over the respectful awe rightly due in the face of something greater than us puts mankind in quite a predicament.
The Church, as Pope John Paul II attentively reminded us in Redemptor Hominis, is the guardian of transcendence. This image of the Church is particular fitting in dealing with complex ethical questions of life and death. In recent times, the very mystery of death—real death—has been debated extensively as it relates to the theory of “brain death,” which is effectively interrelated to ethical questions regarding organ donation.
Catholics see death in the light of divine revelation. Death, the fruit of original sin, now exists as the means by which we participate in the Passover of Our Lord, passing from death into new life. Death is not the end of our human existence; to say otherwise would be an embrace of the fallacious pagan trap of modern philosophical thought overflowing with agnostic existential anxiety over this very unsettling question.
“We Want To Exterminate The Negro Population”
– Margaret Sanger, the founder of Planned Parenthood. 
I wasn’t sure whether or not to post this as an update to my earlier post on John Holdren, but I thought it was interesting enough to warrant its own posting.
I’ve read some of the scanned pages of Ecoscience, the 1977 book co-authored by Holdren that calls for horrifying coercive measures for population control. Interestingly, Holdren & Co. felt the need to address pro-life arguments in their book. Their moral reasoning only proves, yet again, how dangerous (not to mention illogical) some ‘scientists’ can become when they venture into moral philosophy. This provides us an opportunity to take a tour through the inhuman humanism condemned by Pope Benedict in Caritas in Veritate.
I do not believe I was morally wrong or politically naive to personally give President Obama the benefit of the doubt and, until he proved otherwise, accept his claims of wanting to ‘work with’ pro-lifers at face value. I believe prudent and ethical politics, as well as the requirements of Christian charity, placed such an obligation on me, though I understood why some Catholics strongly disagreed. Even just recently I wrote a blog suggesting that we should not engage in nasty rhetoric against the president – and for the most part, I still believe that.
But with Obama’s selection of Dr. John P. Holdren to “Director of the White House Office of Science and Technology Policy”, among a few other high positions – and with the recent revelations of what this man, along with his co-authors, advocated in a 1977 book called Ecoscience (of which I was entirely ignorant), I believe the benefit of the doubt has just been cut.