R ecently, a referendum was held in Ireland that opens the door to a change in the constitution of that country. 

 

Since 1983 the Irish Constitution has stated, “The State acknowledges the right to life of the unborn and, with due regard to the equal right to life of the mother, guarantees in its laws to respect, and, as far as practicable, by its laws to defend and vindicate that right.”

 

On May 25, by a two-to-one margin, Irish voters approved an amendment that reads, “Provision may be made by law for the regulation of termination of pregnancy.” 

In essence, that vote has authorized the legalization of abortion in Ireland. Sadly, such legislation is expected to follow quickly.

 

The Irish vote is deeply disappointing as a matter of law. We create laws for the common good and for the flourishing of society. That is one of the primary purposes of any law. 

 

However, the amendment, as well as our own national tragedy of Roe v. Wade by which our Supreme Court legalized abortion, excludes a particular class of individuals from the very protections that should be assured to state and society.

 

There is, however, a second function of law. That is, law serves as a declaration of the mindset and the values of a society. It is a witness to who we understand and profess ourselves to be. 

 

As a reflection of that self-understanding, we regulate our conduct and our interaction with each other. On that basis, we should ask ourselves: What is the value and self-understanding that is proclaimed by laws approving, and in Illinois even funding, the taking of the lives of the most innocent among us?

 

We have continually heard the profound and articulate calls for the protection of the unborn from the Church. 

 

Recently, Pope Francis has written, “Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenseless and innocent among us. Nowadays efforts are made to deny them their human dignity and to do with them whatever one pleases, taking their lives and passing laws preventing anyone from standing in the way of this. ... Precisely because this involves the internal consistency of our message about the value of the human person, the Church cannot be expected to change her position on this question… it is not ‘progressive’ to try to resolve problems by eliminating a human life. ...” (Evangelii Gaudium, 213-214).

 

We do well to remind ourselves that opposition to abortion, and therefore support for the pre-born, is not simply a Catholic question. Yes, we heed the commandment, “Thou shalt not kill.” But the justification for that conviction can be reached by human reason as well. 

 

As medical science advances, the earliest moment of viability keeps getting earlier and earlier, and the value of new life, whether inside or outside of the womb is seen to be ever more obviously the same.

 

Still, the Irish vote and the history of the Catholic faith in Ireland suggest that we need to stop and reflect on the meaning of this change. 

 

For centuries, the Irish were among the first missionaries, going out into the world to share their knowledge and love of Jesus as a foundation for faith and family. How sad that the roots of such a noble history have withered.

 

Nevertheless, our reflection also reminds us that part of faith is hope. We believe that our work in support of human life will ultimately prevail because it is God’s work. 

 

Our task is to continue to witness, to pray, and especially to support the life of the unborn in our own circumstance.

 

Still, the difficulty of the task in our secularized world has been underscored once more by this tragic vote.