http://webspace.webring.com/people/np/paul_tobin/abortion.html
The Church is adamant on ensuring that its teachings on abortion reaches the laity. Thus we find the excerpt below from a book, Moral Problems in Hospital Practice (1947), with the official Catholic imprimatur, presenting the issue on abortion in a question and answer form:
Q If it is morally certain that a pregnant mother and her unborn child will both die, if the pregnancy is allowed to take its course, but at the same time, the attending physician is morally certain that he can save the mother's life by removing the inviable fetus, is it lawful for him to do so?
A. No, it is not. Such a removal of the fetus would be direct abortion. <8>
The Catholic moral theologian, Bernhard Haring wrote a book Das Gesetz Christi (1967) in which he tried to defend the papal pronouncements on abortion from 1884 to 1951. He asserted that these pronouncements were in reality "a salutary admonition to the medical profession to develop its practice better." <9> In elaborating this idea, that abortion is not allowed under any circumstance, the Catholic priest David Granfield provides the chilling ruling of the church: "Two natural deaths are a lesser evil than one murder."<10> As de Rosa commented in his book Vicars of Christ:
Because mother and child have an equal right to life, they must both die. If any statement revealed the ethical bankruptcy of a biological morality, this is it. <11>
In cases where only one, either mother or child, can be saved, the Church again, against all human reason and compassion, decreed that it is the child that takes precedence. The reason is not so much to save a life but, due to the Augustinian teaching that unbaptized babies will suffer eternal damnation, simply to allow the baby to be baptized.In fact, according to Bernhard Haring, the mother is obliged to undergo such operations (such as caesarean section, severing the pelvic bone of the interpubic disk) to secure the child's life to allow its baptism. There is, of course, no excluding the possibility that the mother will die due to the operation. Haring has, unwittingly, provided an answer to Pope Pius XI's rhetorical question: What could ever be a sufficient reason to justify the direct killing of a human being? His answer: to provide baptism for the newborn. For he asserted in his book that a "maternally right thinking" mother should risk her life to enable the baby's baptism. <12>
This position has not changed in recent years, in his encyclical Veritatis Splendor (1993) Pope John Paul II stressed that abortion is intrinsically evil and no exceptions are to be made to allow for it.<13>
In his 1995 encyclical Evangelium Vitae, Pope John Paul II seems to be claiming infallibility in his absolute pronouncement against all forms of abortion for whatever reason:
In effect, the absolute inviolability of innocent human life is a moral truth clearly taught by Sacred Scripture, constantly upheld in the Church's Tradition and consistently proposed by her Magisterium. This consistent teaching is the evident result of that "supernatural sense of the faith" which, inspired and sustained by the Holy Spirit, safeguards the People of God from error when "it shows universal agreement in matters of faith and morals".
...
Therefore, by the authority which Christ conferred upon Peter and his Successors, and in communion with the Bishops of the Catholic Church, I confirm that the direct and voluntary killing of an innocent human being is always gravely immoral.
...
The deliberate decision to deprive an innocent human being of his life is always morally evil and can never be licit either as an end in itself or as a means to a good end. It is in fact a grave act of disobedience to the moral law, and indeed to God himself, the author and guarantor of that law; it contradicts the fundamental virtues of justice and charity. "Nothing and no one can in any way permit the killing of an innocent human being, whether a fetus or an embryo... Furthermore, no one is permitted to ask for this act of killing, either for himself or herself or for another person entrusted to his or her care, nor can he or she consent to it, either explicitly or implicitly. Nor can any authority legitimately recommend or permit such an action".<14>
..:mad: :puke: :grr: :nuke:
In most cases, the husband/father is not even given a choice as the previous poster described. The decision is made for him.