New book: Stories about Saint John Paul II by Wlodzimierz Redzioch

Wlodzimierz Redzioch explains that Stories about Saint John Paul II was written to fill a void left by the late pope’s death.

by Francis Phillips (Source)

[Asked] what attribute of the pope has influenced him most. He replies without hesitation:

The most important role of every pope is to strengthen the faith of every believer. And John Paul II succeeded in enabling millions of people to maintain or to rediscover their faith in Jesus Christ. In this way he succeeded in putting the brakes on the secularisation of the Western world. For me, personally, his faith was the greatest help in my life, as a believer and as a man.

I want to help people to rediscover this man, this great pope, also a great saint, whose faith is an example for us to follow.


Introduction of Cardinal Sarah’s book, ‘God or Nothing’, given by Archbishop Georg Gänswein:

To the Roots!

By Georg Gänswein, 20 November 2015 God or Nothing

Most Reverend Cardinal Sarah! Eminences, Your Excellencies, Dear Brothers, Dear Ladies  and Gentlemen!

As I was reading the galleys of your book “God or nothing” this past summer, your candour repeatedly reminded me of the boldness with which Pope Gelasius I in the Rome of the year 494 wrote a famous letter to the Emperor Anastasius I of Constantinople. When at last a suitable date for the presentation of this book here in the Anima was found, I discovered that it is today of all days, on the 20th of November, that the Church commemorates this pope. Today the Church celebrates Pope Gelasius from North Africa. Allow me therefore to briefly say a few words about his letter from the year 494.

Eighteen years before it was written, in the year 476, Germanic tribes had overrun the ancient capital. The Völkerwanderung – the mass migration of peoples – had begun, which brought about the end of the Western Roman Empire. Of that once so powerful empire there remained only the powerless Church of Rome.

It was in this situation that Pope Gelasius wrote the following to the East Roman emperor in Byzantium: To govern the world there is not just one power but two. This we know since the Lord gave to his apostles, after the Last Supper (Luke 22:38), the mysterious information, “two swords”, which they had just handed to him, were “enough”. However, these two swords would have to be, according to his conception, shared by the Emperor and the Pope throughout history. In other words, with this letter Pope Gelasius I put spiritual and secular power on an equal footing. There should be no more omnipotence. Pope and Emperor were – for the benefit of all people! – considered as partners before God.

This constituted a paradigm shift. But there was more. For Gelasius added to this that the Emperor of Constantinople, by divine right, was a little bit subordinate to him, the Successor of Peter in Rome. For did not even the supreme rulers have to humbly receive the sacraments from the hand of every priest? How much more should then the emperor be obliged to be humble vis-à-vis the pope, whose chair after all towered over every other bishopric?

The claim was outrageous. No wonder then that the Byzantine emperor at the time all but shrugged off the suggestion.

But the “two swords doctrine”, as the claim was named after this letter, would describe the relationship between church and state for about 600 years. Its indirect effects lasted infinitely longer. The gradual emergence of Western democracies is inconceivable without this claim. Because here not only the foundation for the sovereignty of the Church was laid – but also for any legitimate opposition.

Europe in any case has painfully grown and matured from this time onward. The history of the Catholic Church as a civilizing force is unthinkable without the example that Gelasius I. set in opposing the pursuit of omnipotence by Emperor Anastasius I. The subsequent separation of church and state and the system of a “balance of power” began with this letter, when the powerless pope suddenly, fearlessly, denied the most powerful ruler of the world the right to claim to also reign over the souls of his subjects. It was a time of turmoil and the migration of peoples, as I said, during which the Roman Church became the decisive authority of the West.

Of all this today, as quite suddenly a mass migration is again flooding Europe from the East, the historically-minded Cardinal Sarah is very much aware, hailing, just like Gelasius, from Africa, that most vital and dynamic part of the universal, global Church. Probably, therefore, the groundbreaking “African” Synods of Carthage from the 3rd to the 5th century are as present to him as any subsequent councils up to the Second Vatican. Quite certainly he sees clearly – as only few others will – that many states today once more lay claim, with all their might, to that “spiritual power” that the Church once wrested from them in a long process for the benefit of society as a whole.

For when the states of the West today attempt to overturn, step by step, natural law at the behest of globally active pressure groups; when they want to adjudge, for themselves, on the very nature of man (as in the highly ideological programs of Gender Mainstreaming), then this is more  than just a fatal relapse into the rule of the arbitrary. It is primarily a new submission to that totalitarian temptation that has always accompanied our history, like a shadow.

Every generation knows this temptation, even though it manifests itself in a new form and language in every era. Cardinal Sarah today confidently and forcefully insists that the Church must not be allowed to dissolve into the Zeitgeist, even where this spirit comes disguised and camouflaged as science, as we already know it did with racism and Marxism.

Never again should there be any institution whatsoever of omnipotence. Neither the state nor the Zeitgeist has the right to claim it for them – and neither, of course, does the Church. Render unto Caesar what is Caesar’s. Absolutely. But unto God what is God’s! It is on this distinction that Cardinal Sarah today insists; a solitary, frank and intrepid voice.

The state must be not a religion, as it is currently horrifically expressed in the so-called Islamic State. Equally, the State may not prescribe to the people Secularism as a supposedly neutral world view, as it is nothing more than a new pseudo-religion, which once again takes up where the totalitarian ideologies of the last century left off in attempting to denounce and ultimately extinguish Christianity (and every other religion) as outdated and useless.

That is why this book by Cardinal Sarah is radical. Not in the sense in which we usually use the word today, but in the original sense of the word. The Latin radix is called “root” [Wurzel]  in German. In this sense, the book is radical. Because this book takes us back again to the roots of our Faith. It is the radicalism of the Gospel that inspired this book. The author is “convinced that one of the most important tasks of the Church is to let the West rediscover the radiant face of Jesus.”

It is for this reason that he has no hesitation to talk anew about the incarnation of God and the radical nature of this good news, which he contrasts with an unsparing analysis of our time. He opens our eyes to the fact that the new forms of indifference to God are not just mental deviations one can simply ignore. He recognizes an existential threat to human civilization par excellence in the moral transformation of our societies.

There is no question that the mission of actively proclaiming anew the Gospel is gaining urgency in this precarious situation. In this hour he arises, prophetically. He knows that the Gospel which once transformed cultures is now in danger of being transformed by so-called “realities of life”. For two thousand years, the Church has cultivated the world with the power of the Gospel. Conversely, it will not work. Revelation must not be adapted to the world. The world wants to devour God. But God wants to attract and convince us and the world.

In this struggle, this book is therefore not a fleeting contribution to a certain debate. It is also not a reply to specific points of view of others. To say this would not do justice to the depth and brilliance of this witness of Faith. Cardinal Sarah is not concerned with individual points of debate, but with faith as a whole. He demonstrates how an individual issue is to be understood by correctly understanding the entirety of our Faith. And how, conversely, every theological attempt to isolate sub-questions damages and weakens the whole.

Yet this book has neither turned out a manifesto nor a polemic. It is a guide to God, who has shown his human face in Jesus Christ. It is a Vademecum for the start of the Holy Year.

On the 20th of November, 2016 – today in one year’s time – this jubilee year dedicated to the “Face of Mercy” will already be over. Until then, we can learn most valuable lessons about the nature of mercy from this book. For “mercy and rigor of teaching can only exist together,” Reginald Garrigou-Lagrange wrote already in 1923. He continued: “The Church is in her principles intolerant, because she believes, and she is tolerant in practice, because she loves. The enemies of the Church are tolerant with regards to the principles because they do not believe, and they are intolerant in practice because they do not love”.

Cardinal Sarah is someone who loves. And he is a man who shows us here how and which masterpiece God wants to shape us into if we do not oppose His artist’s hands. This book is a book of Christ. It is a confession of faith. We must imagine its title as a joyful sigh: God or nothing!

See also:

A Pope from Black Africa

ObamanationI wonder if perhaps we Americans should go on strike by reacting as though ISIS has accomplished one of its goals – instilling fear in us and hampering our way of life – while, in reality, the purpose of our behavior would be to protest Obama’s refusal to take meaningful measures to defeat ISIS.

Instead of behaving as though all is well in defiance to ISIS’ aforementioned goal, we could pretend to accommodate them while purposefully instilling in Obama an alternative cause to defeat them – economic disruption (since he may not sufficiently value our lives).

Might it be better to make such a temporary sacrifice than to perpetually cope with constant threats as well as actual acts of terrorism and the consequent loss of American lives? At least until Obama’s obstinate refusal to defeat ISIS (culpability in their evil acts) is itself defeated?

Satan can win battles, but he cannot win a war.

How to Draw Your Children Back to the Church – A Reflection on a Wonderful New Resource

By Msgr. Charles Pope (posted with permission – source)

One of the more common heartaches people express to me is that their adult children no longer attend Mass or have any relationship with the Church. Many of these parents sent their children to Catholic School and brought them to Mass every week. Yet despite these efforts, many of these young adults were drawn away from the Church by the lure of the secular world, often during their college years or shortly thereafter.

It was typically not some dramatic event or one particular teaching that caused them to leave the Church; they just drifted away. Perhaps it was that going to college or graduating meant that they moved out of familiar patterns. Perhaps it was a new schedule or the need to work on Sundays. But regardless of the reason, they started skipping Mass. One week missed led to several weeks, then months, and then years. And so they drifted, with the currents of the world, away from the Church and the Sacraments.

During the years away, they may have found “reasons” that they don’t like the Church or feel connected to her. Perhaps they disagree with a certain teaching or practice. But the initial problem was more likely just a drifting of sorts, which then became alienation fueled by a world hostile to our teachings.

So what are parents to do? Nagging can be counterproductive. Admonitions that the Church considers missing Mass a mortal sin (and we do) seem too self-referential to many college graduates, who were raised in a culture that insists on the right of every individual to craft a “god” on his own terms (we used to call that idolatry). For most moderns, the right to craft a “god of my own understanding” or to discover the “god within” is indisputable.

Even to many who still have some semblance of faith, sectarian religion and dogmas are anathema, considered too rigid. It is axiomatic for many who call themselves “spiritual” to think that they have a perfect right to craft their own god and their own truth in their own way.

But this is the only world that most young adults have ever known. They never experienced the era of denominations and of high Church attendance that some of us older folks did. Quoting Scripture and the Catechism to them has little impact. Speaking of rules or commandments is often dismissed as scolding and being unkind.

So again, what are parents to do? I wrote earlier this week about using the Socratic Method, and surely that is a good model. It relies on posing questions that seek to engage the person to explore some of his own premises. For example a parent might ask, “Why don’t you go to Church?” Suppose the response is, “I just don’t get anything out of it” One might then ask, “What do you want to get out of it? What are you looking for?” Or one could follow up by asking, “What do you think the purpose of Mass or going to Church is? How do you see it?” And one continues along these lines, keeping sermonizing to a minimum. One listens, but seeks to engage the adult child in exploring his own views to determine if they are valid.

Thanks be to God, a new and thorough treatment of how to get your children back to the Church has just been published by Brandon Vogt: Return: How to Draw Your Child Back to Church. It examines all the usual scenarios, from drifters to dissenters, from the disaffected to the merely disconnected. There are print, online, and video components to assist in developing a “game plan” that may need to extend over a long period of time.

At the heart of the parents’ “game plan” must surely be their own witness of what going to Mass, receiving the Sacraments, praying, and Christian fellowship have done for them. So in his book, Brandon helps parents to clarify and craft their own witness. He also helps prepare them to respond to some of the more common reasons people provide for having left the Church and the practice of the faith. He discusses the twenty biggest objections to Catholicism. In effect, he advises the parents to stop pushing and start drawing their adult children back to Mass.

I hope you will find the book (and other resources) as encouraging and helpful as I did. Most of us who are trying to draw others back to the Church need a long-term game plan. We need to be prepared for a long, patient, and respectful conversation that speaks the truth in love and witnesses to the beauty of the Catholic faith. I think the resources that Brandon has assembled are a great gift to the Church.

Return: How to Draw Your Child Back to Church

Filed in: Evangelization • Tags:

I share Mr. Jalsevac’s sentiments and encourage all pro-life individuals, organizations and political representatives, to read his entire article, take heed and respond accordingly.

Two quotes to entice you:

Almost all candidates are in this position. Even most Catholic bishops are greatly lacking a good understanding of the crucial details, implications and real truths of the on-going war against vulnerable human life and the family. Very few of these leaders have the time to study these issues as they should, and as we do full-time, all year round. But they don’t have to. There are many very trustworthy, long-time leaders more than willing to provide free counsel.

Most leaders hugely underestimate how much there is to learn about our issues, how crucial they are to any nation and the extent of deception and outright lying that must be waded through to get to the truth.

Carson’s response reveals that he still is not aware of what happened to Terri and how her husband, who hated Terri’s parents and siblings, and a corrupt court forced the removal of nutrition and hydration from Terri.

Terri would have likely lived at least several or perhaps more years and was well aware of and enjoyed those who came to visit her. She was falsely portrayed as being in a vegetative state. Her adulterous husband had shacked up with another woman some years ago and clearly wanted her out of the way while proclaiming that death is what Terri wanted. He stood to financially benefit in a large way from her death.

Police snipers were posted on the roof of the building where she was slowly being starved and dehydrated to death. Her parents and siblings were permitted very controlled access to her. Visits were closely monitored by security agents who watched their every move as they saw their daughter/sister slowly executed before their eyes. It was barbaric, horrendous, and in the end a moral indictment against the whole nation. It became in international story.

There were extraordinary actions taken to ensure that no one interfered with Terri’s extremely painful death. Her siblings, her parents, Fr. Frank Pavone, who spent time with her in her room in the hospice – no one was permitted to relieve her suffering. Not even permitted to moisten her painful, cracked lips.

“I respect the emotions of the Schiavo family and know that this is a painful and difficult issue for many who defend the sanctity of life,” Dr. Carson said.

That statement undoubtedly has been felt by many to be demeaning, as though it was mainly about emotions or that any concern everyone had was because the family was having to endure emotional sufferings due to some ordinary medical event in the life of a very ill person.

Well, I can tell you, I was angry back then when this took place, as were thousands and thousands of others. This whole saga, with the complicity of the medical system, the courts, the police, the media, even some priests, bishops and medical ethicists and the negligence of all who should have done much more, was a great evil.

It almost seemed at times that the entire nation would be held accountable for participating in the very public, slow execution of Terri Schiavo. She was a special victim, a sign of something much greater than herself. This was some kind of special test of America that was permitted to happen. America failed.

Today, ten years after the deed was done, I find my disgust and anger has not lessened. Justice has not yet been done.

Read the entire article at LifeSiteNews

RELATED: Terri Schiavo 

[Posted with permission from author]


Declare St. John Paul II “Doctor of the Church”!

By Fr. John Zuhlsdorf (Source: 

I, Fr. John Zuhlsdorf, do hereby petition our Holy Father, Pope Francis, to declare St. John Paul II Doctor of the Church.

I ask that St. John Paul II, who instituted the Feast of Divine Mercy, be declared Doctor of the Church on the Feast of Divine Mercy 2016, one liturgical year from today, and that he be endowed with the title Doctor Misericordiae.

St. John Paul II should be a Doctor of the Church, because of the outstanding quality and the comprehensiveness of his opus, which includes philosophy, theology, poetry, and even drama.

St. John Paul II’s Magisterium serves, among other things, as an authoritative and comprehensive commentary on the Second Vatican Council.

His numerous encyclicals touch nearly all aspects of human life.  Consider his defense of life, his defense of the Truth of Catholic teaching, his efforts toward the liberation of millions from Communist tyranny, his merciful correction of errant theologians for the protection of the faithful, his social teaching, and his defense of marriage and of the family (e.g, in Familiaris consortio).

He issued the Catechism of the Catholic Church and revised the Code of Canon Law for both the Latin and Eastern Churches.  Most of all, consider his defense of the Truth of the Faith through his entire body of teaching while applying it appropriately to our times, not just to the 26 years of his pontificate, but to the 21st century.

Tens of millions, indeed hundreds of millions, look to St. John Paul II as a fixed point of Catholic Truth.

Moreover, Pope Francis, who canonized St. John Paul II, can by this gesture manifest a special relationship with the enduring Magisterium of the Saint during his own pontificate.

As Pope Francis himself wrote in the Bull of Indiction for the Extraordinary Jubilee Year of Mercy, Misericordiae vultus 11:

Saint John Paul II highlighted the fact that we had forgotten the theme of mercy in today’s cultural milieu….

I urge all the faithful who read this to pray that this come to pass and that they, in their own ways, promote this petition with Pope Francis himself, as well as their local bishops and pastors.

St. John Paul II, pray for us!


FOR IMMEDIATE RELEASE, Terri Schiavo Life & Hope Network

PHILADELPHIA, Nov. 16, 2015 / — Dr. Ben Carson owes pro-life and medically vulnerable Americans an apology. Similarly, any pro-lifer supporting his campaign should take another look at the candidate’s values.

Speaking to reporters at a Florida Republican Party conference on Friday, November 13, Dr. Carson marginalized Terri Schiavo and other struggling and medically vulnerable patients.

Terri Schiavo, who died on March 31, 2005 from starvation and dehydration, was brain injured but otherwise healthy woman who was not reliant on life support. Michael Schiavo, her estranged husband and guardian, had led a national court case to remove her feeding tube—a means of nourishment which millions of patients rely on every day—in order to end her life almost a decade after warehousing her in a nursing home and suspending rehabilitative care.

When asked by a reporter whether he believed Terri Schiavo deserved Congress’s attempt to halt her court-ordered 13-day death by starvation and dehydration, Dr. Carson blithely responded, “I don’t think it needed to get to that level. I think it was much ado about nothing.”

Dr. Carson continued: “We face those kinds of issues all the time, and while I don’t believe in euthanasia, you have to recognize that people that are in that condition do have a series of medical problems that occur that will take them out,” explaining that “your job [as a doctor] is to keep them comfortable throughout that process and not to treat everything that comes up.

The Terri Schiavo Life & Hope Network condemns Dr. Ben Carson for these callous remarks that serve to marginalize an already underserved community of patients. Whether Dr. Carson understands that Terri Schiavo was not a terminal patient is unclear, but it is certainly clear that Dr. Carson’s advice to doctors “not to treat” brain injured patients is precisely the form of euthanasia that led to the suspension of Schiavo’s rehabilitation and ultimately her court-ordered death.

Bobby Schindler, president of the Terri Schiavo Life & Hope Network and brother of Terri Schiavo, issued these remarks:

“Every pro-life advocate knows how hard it is to argue for the Constitutional right-to-life from natural birth to natural death. Terri was denied a natural death from men who shared Dr. Carson’s hopeless views on the value of a life in need of love and extensive rehabilitation.”

“As both a Christian and a world renowned neurological surgeon,” Schindler continued, “Dr. Carson owes every pro-life advocate an apology. At best, he spoke from a perspective of personal prejudice and ignorance. At worst, he truly shares the perspective of so many euthanasia activists. Terri was denied the protections Congress attempted to afford her, which were the same due process rights that every death row prisoner in this country possesses. But for the brain injured, which include everyone from professional athletes to everyday Americans, their cases are often hopeless because of the attitudes Dr. Carson professes.

“If we get a President Carson, conservatives won’t need to fear Obamacare’s so-called death panels,” continued Schindler, “because Dr. Carson would himself represent a one-man death panel, content to ration care and decide who deserves a chance at life based on a warped sense of the ethics of medicine and humane law.”

According to Tom Shakely, executive director of the Terri Schiavo Life & Hope Network: “Traumatically brain injured patients need intensive rehabilitative care, period. Every day, shocked Americans learn they will have to fight their own doctors and medical providers just to afford their loved ones a shot at recovery in the face of a system increasingly driven by cost-minded MBAs rather than caring MDs. For Dr. Carson to align himself with the bureaucrats is devastating.”

“This isn’t about politics, concluded Shakely. “Dr. Carson’s remarks raise serious questions about the moral character of his allegedly pro-life candidacy. Pro-lifers can’t afford any more part time believers.”


The Terri Schiavo Life & Hope Network, a 501(c)(3) nonprofit, was established by the family members of Terri Schiavo to defend the rights of the medically vulnerable. These rights include the protection from the removal of food and water (via a feeding tube) which has been redefined as medical treatment instead of basic and ordinary care. The Life & Hope Network has communicated with and supported more than 1,000 families, and has been involved in hundreds of cases since Terri’s Death. To learn more about the work of the Life & Hope Network, please visit

Media Contact:

Tom Shakely, Executive Director —

855-300-4674, Extension 3

RELATED (Re-post):

Calvary in Pinellas Park

I will never forget my pilgrimage to ‘calvary’ in Pinellas Park, Florida on behalf of my sister Terri and her family. I was so very blessed to have been able to be there to support them and to advocate for Terri’s right to life. I cherish them and the people who stood in solidarity with them, mostly having come from long distances. Of the many fine people I was privileged to meet, I remember with special fondness a young family of eight from Ohio who put aside every other concern and without much planning hurriedly loaded their van with bare essentials and began the long drive to Pinellas Park.

Along with harboring warm feelings for the Schindler family and their supporters, my heart grieves Terri’s cold-blooded murder. Being present at the scene of that crime – in the midst of or close by the victims, the intervenors, the perpetrators, the politicians, the police, and the news media – subjected my whole being to a rivalry of emotions and a variety of experiences and encounters. But rather than reflect on what being there was like, I have chosen to reflect on what being there was about.

So many, if not most, of those who have spoken or written about Terri’s plight have missed the point. It matters not in the least what Terri’s physical condition was. No justification could be made for taking her life no matter who the ‘experts’ are or how many words they spout.

Of my twelve days and nights in Florida, most were passed in prayer outside the hospice in Pinellas Park. A few days were spent in support of Terri in Tallahassee at Florida’s House and Senate committee hearings, and lobbying at Senator and Governor offices. I also participated in two candlelight prayer vigils outside the Governor’s Mansion during which we pleaded with the Governor via an intercom at the gate to do everything possible to save Terri.

I do not agree with those who have proposed that our role, as non-Floridians, was to support Terri and all those concerned for her well being with our prayers. Yes, of course we should have supported them with prayers, but not merely with prayers of petition. God wants to communicate with us when we pray. The petition He wants most from us is that we may obtain the graces and virtues that are necessary to not only know his will, but also to actively abide by it. He wants us to be his instruments of love, mercy, justice and peace.

Terri is sister to each and every person on earth. God entrusts each and every human life, not only to parents, but also to each and every one of us. To be an authentic disciple of Christ Jesus each of us must accept that responsibility.

The universal Church must be united in the acceptance of that responsibility. Neither borders nor domains, even if they exist within Her own structure (as in dioceses, provinces and regions), can excuse Her (us) from actively reaching out – not merely speaking out. This is particularly so when the ‘local Church’ has been negligent in Her duties and discipleship (as it was in Terri’s case). Supporting those who are in error is not unifying; it is destructive.

When bishops, priests, deacons and laity neglect to intervene on behalf of those at risk and fail to boldly, emphatically and persistently preach the Gospel of Life and correct and admonish those in error about grave issues such as abortion, euthanasia, cloning, embryo production and destruction for any reason, or any other crime against humanity, the stage is set for all of these tragedies to occur. We have been stagehands for decades now, having embraced a disregard for human life and even become desensitized to millions of murders of unborn babies. One of the ways in which that disregard and insensitivity is demonstrated daily is by our lack of intervention at the numerous baby-killing centers throughout our country where thousands of babies are murdered every day. Every bishop and pastor in the nation should have been preaching about Terri’s right to life from the pulpit and imploring us to become actively involved with her family in their fight for her life.

Pope John Paul II could not have made that point any clearer in his encyclical (Evangelium Vitae) to bishops, priests, deacons, men and women religious, and lay faithful, which begins with: “The Gospel of life is at the heart of Jesus’ message. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as ‘good news’ to the people of every age and culture.” The introduction closes with: “To all the members of the Church, the people of life and for life, I make this most urgent appeal, that together we may offer this world of ours new signs of hope, and work to ensure that justice and solidarity will increase and that a new culture of human life will be affirmed, for the building of an authentic civilization of truth and love.”

In ‘A Note On Liturgical Norms for Homilies’ Fr. Frank Pavone points out: “Liturgy is, ultimately, a life-giving encounter with God. There can be no more appropriate setting in which to proclaim and defend the gift of life. The liturgical laws of the Church certainly leave the door wide open for such a proclamation and defense!”

Those who stood as advocates for life at ‘calvary’ in Pinellas Park, Florida did so with the “dauntless fidelity” called for by the Holy Father. They came with hope that Terri’s life would be saved and with love to help the Shindler family carry their cross.

I don’t think there is a better way to close this reflection than with the following excerpt from Pope John Paul II’s farewell message given during the official departure ceremony for him at the Detroit Airport on 19 September 1987:

“America, your deepest identity and truest character as a nation is revealed in the position you take towards the human person. The ultimate test of your greatness is the way you treat every human being, but especially the weakest and most defenseless ones. The best traditions of your land presume respect for those who cannot defend themselves. If you want equal justice for all, and true freedom and lasting peace, then, America, defend life! … Every human person – no matter how vulnerable or helpless, no matter how young or how old, no matter how healthy, handicapped or sick, no matter how useful or productive for society – is a being of inestimable worth created in the image and likeness of God. This is the dignity of America, the reason she exists, the condition for her survival – yes, the ultimate test of her greatness: to respect every human person, especially the weakest and most defenseless ones, those as yet unborn.”




“Terri and her family”


“Evangelium Vitae”

“Pope John Paul II’s farewell message given at the Detroit Airport on 19 September 1987”