Revisiting Sr. McBride vs. Olmstead hospital abortion case

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There are not two innocent persons. The moment the surgeon’s instrument penetrated the child’s body, the surgeon lost his innocence as did all others who cooperated in the direct abortion. The surgeon became an unjust aggressor.
Yes, because the mother’s life is less important than this absolute focus on direct killing.

In this case the “aggressor” is trying to preserve life. One person dies rather than two. One life can’t survive either way. He’s saving the one he can.
 
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In the case of a sinking boat, the mother could throw herself overboard and the three year old would have a chance at surviving.
Child won’t survive if the mother throws herself overboard. It’s a very simple question. Is it OK for her to kill her child in order to save herself?
 
Child won’t survive if the mother throws herself overboard. It’s a very simple question. Is it OK for her to kill her child in order to save herself?
Please read Deacon Christopher’s post about made up scenarios that do not help these discussions. You are making up a situation that does not happen in real life. In the boat scenario the child being alive does not depend on the mother being alive.

If you really want to make this equivalent to the pregnancy, the child in the boat is attached to the mother’s body and will die if separated from it. Mother throws herself overboard with her child attached to her body and they both die. That’s what happens when you stand by and do nothing in the pregnancy scenario.

Or you separate the child from the mother’s body and the child dies and then you throw the child overboard who would die regardless. Those are your options.

There is no option of throwing a live child overboard in favor of saving the mother.
 
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There is no option of throwing a live child overboard in favor of saving the mother.
Exactly. That’s would be the direct killing of an innocent person. That’s what the Church teaches, whether the person is 95 years old, 50 years old, 20 years old, 3 years old, or 11 weeks old.
 
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Exactly. That’s would be the direct killing of an innocent person. That’s what the Church teaches, whether the person is 95 years old, 50 years old, 20 years old, 3 years old, or 11 weeks old.
What I mean is, in your boat scenario, it is literally not possible to throw a live child overboard to save the mother. If it is, it is not the same as the pregnancy scenario, and you don’t get to use it as an analogy.
 
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Or you separate the child from the mother’s body and the child dies and then you throw the child overboard who would die regardless. Those are your options.
See M. Therese Lysaught’s analysis of the case in the January 27, 2011 edition of the CNS’s “Origins”, beginning at page 537. She claims that it was the placenta that was causing the mother’s impending death, and that the child was already in the process of dying at the time of the procedure. The object, she asserts, was the removal of the placenta, not the death of the child. (Nevertheless, the NCBC disagreed with her analysis. Of course, they would have had to reject the bishop’s actions in order to present a case that agreed with Lysaught’s analysis.)
 
She claims that it was the placenta that was causing the mother’s impending death, and that the child was already in the process of dying at the time of the procedure.
Wouldn’t that constitute double effect? If you removed the placenta rather than the baby directly? Like the tube in an ectopic pregnancy or the uterus in a cancer case?
 
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Refuse to answer, that’s fine. We all know it would be wrong and so do you.
 
Wouldn’t that constitute double effect?
IIRC, she claims it isn’t double effect, per se. She simply points out that the intent isn’t the killing of the baby (whom doctors had already claimed was in the act of dying), but rather, the removal of the organ which was causing the life-threatening effects in her (the placenta).
 
Refuse to answer, that’s fine. We all know it would be wrong and so do you.
Did you read Deacon Christopher’s post yet?
To those duking it out up-thread, please treat each other more respectfully; these kind of what-if discussions bring out strong feelings and emotions, and provide opportunities for ad hominem attacks, which are a waste of time.

Deacon Christopher
Your boat scenario is not a fair comparison. It would be wrong to throw the child overboard in that situation because the child still has a chance at survival. You say the child doesn’t have a chance at survival, but that’s not real life. A three year-old does not die as a result of the death of the mother. He may die for other reasons (not being able to swim, etc.) but he doesn’t automatically die as a result of his mother’s death. He still has a chance. You say the child in the boat has no chance, but you’re making that up to win the argument. It’s not a fair comparison.
 
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IIRC, she claims it isn’t double effect, per se. She simply points out that the intent isn’t the killing of the baby (whom doctors had already claimed was in the act of dying), but rather, the removal of the organ which was causing the life-threatening effects in her (the placenta).
Thanks for explaining.
 
The Church teaches that the direct killing of a human fetus is abortion and is objectively evil. That’s Church teaching, accept it or not. God bless. I am moving on.
 
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And you are ignoring the fact that in this particular instance, the purpose of it is to save the mother.
Yes, and how do they go about doing so?
They removed the placenta since it is what is causing the disease. That’s why sister deemed it double effect.

See post 120
 
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They removed the placenta since it is what is causing the disease. That’s why sister deemed it double effect.
According to all secondhand information I’ve found, the baby was directly killed.
 
Capta(name removed by moderator)rudeman:
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Psalm30:
And you are ignoring the fact that in this particular instance, the purpose of it is to save the mother.
Yes, and how do they go about doing so?
They removed the placenta since it is what is causing the disease. That’s why sister deemed it double effect.

See post 120
Okay, I am not a medical doctor but I know a bit about birth and abortion procedures. I have never, ever heard of medical literature that envisions a procedure of “removing the placenta” without some process of ending the baby’s life, before or after. If we are talking about “removing an intact placenta, containing a fetus” then we have a partial-birth abortion, where you typically jam scissors into the cervical spine to ensure death. I mean, they could’ve tossed baby into a medical waste bin and ignored its plaintive cries? I’m simply at a loss to fathom what kind of placent-ectomy would not be a direct abortion, and instead parallel treatment of the ectopic pregnancy.

Moral theologians have never proposed such a procedure, either, and I would think that if the NCBC doesn’t envision it, neither can doctors.
 
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I have never, ever heard of medical literature that envisions a procedure of “removing the placenta” without some process of ending the baby’s life, before or after.
Welcome to “How to kill someone with a hemorrhage, for dummies”
 
I mean, they could’ve tossed baby into a medical waste bin and ignored its plaintive cries? I’m simply at a loss to fathom what kind of placent-ectomy would not be a direct abortion, and instead parallel treatment of the ectopic pregnancy.
Can you tell me what happens during the removal of a cancerous uterus that makes it different from this? Or even the removal of a tube? Would the baby not scream until he/she dies in these instances? Is anything done for the baby afterwards to try to save him/her? Or even keep him/her comfortable?
 
Can you tell me what happens during the removal of a cancerous uterus that makes it different from this?
Well for one, they don’t kill the child as a step in the procedure. It’s an unfortunate by-product of the procedure.
 
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