28. One of the most striking aspects of development in the present day is the important question of respect for life, which cannot in any way be detached from questions concerning the development of peoples. It is an aspect which has acquired increasing prominence in recent times, obliging us to broaden our concept of poverty66 and underdevelopment to include questions connected with the acceptance of life, especially in cases where it is impeded in a variety of ways. Not only does the situation of poverty still provoke high rates of infant mortality in many regions, but some parts of the world still experience practices of demographic control, on the part of governments that often promote contraception and even go so far as to impose abortion. In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other States as if it were a form of cultural progress. Some non-governmental Organizations work actively to spread abortion, at times promoting the practice of sterilization in poor countries, in some cases not even informing the women concerned. Moreover, there is reason to suspect that development aid is sometimes linked to specific health-care policies which de facto involve the imposition of strong birth control measures. Further grounds for concern are laws permitting euthanasia as well as pressure from lobby groups, nationally and internationally, in favour of its juridical recognition. Openness to life is at the centre of true development. When a society moves towards the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man's true good. If personal and social sensitivity towards the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away.67 The acceptance of life strengthens moral fibre and makes people capable of mutual help. By cultivating openness to life, wealthy peoples can better understand the needs of poor ones, they can avoid employing huge economic and intellectual resources to satisfy the selfish desires of their own citizens, and instead, they can promote virtuous action within the perspective of production that is morally sound and marked by solidarity, respecting the fundamental right to life of every people and every individual.
44. The notion of rights and duties in development must also take account of the problems associated with population growth. This is a very important aspect of authentic development, since it concerns the inalienable values of life and the family.110 To consider population increase as the primary cause of underdevelopment is mistaken, even from an economic point of view. Suffice it to consider, on the one hand, the significant reduction in infant mortality and the rise in average life expectancy found in economically developed countries, and on the other hand, the signs of crisis observable in societies that are registering an alarming decline in their birth rate. Due attention must obviously be given to responsible procreation, which among other things has a positive contribution to make to integral human development. The Church, in her concern for man's authentic development, urges him to have full respect for human values in the exercise of his sexuality. It cannot be reduced merely to pleasure or entertainment, nor can sex education be reduced to technical instruction aimed solely at protecting the interested parties from possible disease or the "risk" of procreation. This would be to impoverish and disregard the deeper meaning of sexuality, a meaning which needs to be acknowledged and responsibly appropriated not only by individuals but also by the community. It is irresponsible to view sexuality merely as a source of pleasure, and likewise to regulate it through strategies of mandatory birth control. In either case materialistic ideas and policies are at work, and individuals are ultimately subjected to various forms of violence. Against such policies, there is a need to defend the primary competence of the family in the area of sexuality,111 as opposed to the State and its restrictive policies, and to ensure that parents are suitably prepared to undertake their responsibilities. Morally responsible openness to life represents a rich social and economic resource. Populous nations have been able to emerge from poverty thanks not least to the size of their population and the talents of their people. On the other hand, formerly prosperous nations are presently passing through a phase of uncertainty and in some cases decline, precisely because of their falling birth rates; this has become a crucial problem for highly affluent societies. The decline in births, falling at times beneath the so-called "replacement level", also puts a strain on social welfare systems, increases their cost, eats into savings and hence the financial resources needed for investment, reduces the availability of qualified labourers, and narrows the "brain pool" upon which nations can draw for their needs. Furthermore, smaller and at times miniscule families run the risk of impoverishing social relations, and failing to ensure effective forms of solidarity. These situations are symptomatic of scant confidence in the future and moral weariness. It is thus becoming a social and even economic necessity once more to hold up to future generations the beauty of marriage and the family, and the fact that these institutions correspond to the deepest needs and dignity of the person. In view of this, States are called to enact policies promoting the centrality and the integrity of the family founded on marriage between a man and a woman, the primary vital cell of society,112 and to assume responsibility for its economic and fiscal needs, while respecting its essentially relational character. In order to protect nature, it is not enough to intervene with economic incentives or deterrents; not even an apposite education is sufficient. These are important steps, but the decisive issue is the overall moral tenor of society. If there is a lack of respect for the right to life and to a natural death, if human conception, gestation and birth are made artificial, if human embryos are sacrificed to research, the conscience of society ends up losing the concept of human ecology and, along with it, that of environmental ecology. It is contradictory to insist that future generations respect the natural environment when our educational systems and laws do not help them to respect themselves. The book of nature is one and indivisible: it takes in not only the environment but also life, sexuality, marriage, the family, social relations: in a word, integral human development. Our duties towards the environment are linked to our duties towards the human person, considered in himself and in relation to others. It would be wrong to uphold one set of duties while trampling on the other. Herein lies a grave contradiction in our mentality and practice today: one which demeans the person, disrupts the environment and damages society. In vitro fertilization, embryo research, the possibility of manufacturing clones and human hybrids: all this is now emerging and being promoted in today's highly disillusioned culture, which believes it has mastered every mystery, because the origin of life is now within our grasp. Here we see the clearest expression of technology's supremacy. In this type of culture, the conscience is simply invited to take note of technological possibilities. Yet we must not underestimate the disturbing scenarios that threaten our future, or the powerful new instruments that the "culture of death" has at its disposal. To the tragic and widespread scourge of abortion we may well have to add in the future - indeed it is already surreptiously present - the systematic eugenic programming of births. At the other end of the spectrum, a pro-euthanasia mindset is making inroads as an equally damaging assertion of control over life that under certain circumstances is deemed no longer worth living. Underlying these scenarios are cultural viewpoints that deny human dignity. These practices in turn foster a materialistic and mechanistic understanding of human life. Who could measure the negative effects of this kind of mentality for development? How can we be surprised by the indifference shown towards situations of human degradation, when such indifference extends even to our attitude towards what is and is not human? What is astonishing is the arbitrary and selective determination of what to put forward today as worthy of respect. Insignificant matters are considered shocking, yet unprecedented injustices seem to be widely tolerated. While the poor of the world continue knocking on the doors of the rich, the world of affluence runs the risk of no longer hearing those knocks, on account of a conscience that can no longer distinguish what is human. God reveals man to himself; reason and faith work hand in hand to demonstrate to us what is good, provided we want to see it; the natural law, in which creative Reason shines forth, reveals our greatness, but also our wretchedness insofar as we fail to recognize the call to moral truth.
Showing posts with label Pope Benedict XVI. Show all posts
Showing posts with label Pope Benedict XVI. Show all posts
Wednesday, July 8, 2009
Sunday, March 22, 2009
Harvard Researcher agrees with Pope on condoms in Africa
CNA (2009). Harvard Researcher agrees with Pope on condoms in Africa. Catholic News Agency. Retrieved March 22, 2009 from: http://www.catholicnewsagency.com/new.php?n=15445
Cambridge, Mass., Mar 21, 2009 / 10:11 am (CNA).- Pope Benedict’s recent brief remark against condoms has caused an uproar in the press, but several prominent scientists dedicated to preventing AIDS are defending the Pope, saying he was correct in his analysis. In an interview with CNA, Dr. Edward Green explained that although condoms should work, in theory, they may be “exacerbating the problem” in Africa.
Benedict XVI’s Tuesday comments on condoms were made as part of his explanation of the Church’s two prong approach to fighting AIDS. At one point in his response the Pontiff stressed that AIDS cannot be overcome by advertising slogans and distributing condoms and argued that they “worsen the problem.” The media responded with an avalanche of over 4,000 articles on the subject, calling Benedict a “threat to public health,” and saying that the Catholic Church should “enter the 21st century.”
Senior Harvard Research Scientist for AIDS Prevention, Dr. Edward Green, who is the author of five books, including “Rethinking AIDS Prevention: Learning from Successes in Developing Countries” discussed his support for Pope Benedict XVI’s comments with CNA.
According to Dr. Green, science is finding that the media is actually on the wrong side of the issue. In fact, Green says that not only do condoms not work, but that they may be “exacerbating the problem” in Africa.
“Theoretically, condoms ought to work,” he explained to CNA, “and theoretically, some condom use ought to be better than no condom use, but that’s theoretically.”
Condom proponents often cite the lack of condom education as the main culprit for higher AIDS rates in Africa but Green disagrees.
After spending 25 years promoting condoms for family planning purposes in Africa, he insists that he’s quite familiar with condom promotion. Yet, he claims that “anyone who worked in family planning knew that if you needed to prevent a pregnancy, say the woman will die, you don’t recommend a condom.”
Green recalls that when the AIDS epidemic hit Africa, the “Industry” began using AIDS as a “dual purpose” marketing strategy to get more funding for condom distribution. This, he claims, effectively took “something that was a 2nd or 3rd grade device for avoiding unwanted pregnancies” and turned it into the “best weapon we [had] against AIDS.”
The accepted wisdom in the scientific community, explained Green, is that condoms lower the HIV infection rate, but after numerous studies, researchers have found the opposite to be true. “We just cannot find an association between more condom use and lower HIV reduction rates” in Africa.
Dr. Green found that part of the elusive reason is a phenomenon known as risk compensation or behavioral disinhibition.
“[Risk compensation] is the idea that if somebody is using a certain technology to reduce risk, a phenomenon actually occurs where people are willing to take on greater risk.” The idea can be related to someone that puts on sun block and is willing to stay out in the sun longer because they have added protection. In this case, however, the greater risk is sexual. Because people are willing take on more risk, they may “disproportionally erase” the benefits of condom use, Green said.
Another factor that contributes to ineffective condom use in Africa, is the phenomenon where condoms may be effective on an “individual level,” but not on a “population level.” Green’s research found that “condoms have been effective” in HIV concentrated areas where high risk activities are already being conducted, such as brothels in countries like Thailand.
Claiming to be a liberal himself, Green asserts that promoting Western “liberal ideology” where, “most Africans are conservative when it comes to sexual behavior,” is quite offensive to them. Citing his new book, “Indigenous Theories and Contagious Disease,” Green described Africans as “very religious by global standards” who are offended by “trucks going around where people are dancing to ‘Rock ‘n’ Roll’, tossing out condoms to teenagers and the children of the village.”
Green also noted that there is an ideology called “harm reduction” that is being pushed by many organizations trying to prevent AIDS. The ideology believes that “you can’t change the underlying behavior, that you can’t get people to be faithful, especially Africans,” the HIV specialist explained.
One country, Uganda, recognized these issues and said, “Listen, if you have multiple sex partners, you are going to get AIDS.” What worked in Uganda, a country that has seen a decline by as much as 2/3 in AIDS infections, was that officials realized that even aside from religious and cultural reasons, “no one likes condoms.” Instead of waiting for “American and European advisors to arrive,” Ugandan officials reacted and developed a program that fit their culture; their main message being “stick to one partner or love faithfully.”
However, in 2004, Uganda’s AIDS infection rates began to increase once again, due to an influx of condoms and Western “advice”, Green recalled. Western donors also came to Uganda and said behavioral change doesn’t work and that, “most infections nowadays are among married people.” Green said these claims are “misleading,” pointing out that “married people always have lower HIV infection rates than single or divorced people of the same age group.”
Green’s new book, “AIDS and Ideology,” to be completed in the next few months, will describe the industry in Africa that is “drawing billions of dollars a year promoting condoms, testing, drugs, and treatment of AIDS” and is clearly resistant to the idea that behavioral change is the solution.
Yet the two countries that have the highest infection rate of AIDS in the world, Botswana and Swaziland, have recently launched campaigns to promote fidelity and monogamy, the Harvard researcher said. These countries “have learned the hard way” about the failure of condoms in preventing AIDS, he said, noting that “Botswana has probably had more condom promotion” than any other county on a per capita basis. Green said he had no problem “having condoms as a backup to fidelity-based programs.”
According to Green, the Catholic Church should continue to “do what it is already doing,” avoid “arguing about the diameter of viruses” and cite scientific evidence in connection with scripture and moral theology.
Cambridge, Mass., Mar 21, 2009 / 10:11 am (CNA).- Pope Benedict’s recent brief remark against condoms has caused an uproar in the press, but several prominent scientists dedicated to preventing AIDS are defending the Pope, saying he was correct in his analysis. In an interview with CNA, Dr. Edward Green explained that although condoms should work, in theory, they may be “exacerbating the problem” in Africa.
Benedict XVI’s Tuesday comments on condoms were made as part of his explanation of the Church’s two prong approach to fighting AIDS. At one point in his response the Pontiff stressed that AIDS cannot be overcome by advertising slogans and distributing condoms and argued that they “worsen the problem.” The media responded with an avalanche of over 4,000 articles on the subject, calling Benedict a “threat to public health,” and saying that the Catholic Church should “enter the 21st century.”
Senior Harvard Research Scientist for AIDS Prevention, Dr. Edward Green, who is the author of five books, including “Rethinking AIDS Prevention: Learning from Successes in Developing Countries” discussed his support for Pope Benedict XVI’s comments with CNA.
According to Dr. Green, science is finding that the media is actually on the wrong side of the issue. In fact, Green says that not only do condoms not work, but that they may be “exacerbating the problem” in Africa.
“Theoretically, condoms ought to work,” he explained to CNA, “and theoretically, some condom use ought to be better than no condom use, but that’s theoretically.”
Condom proponents often cite the lack of condom education as the main culprit for higher AIDS rates in Africa but Green disagrees.
After spending 25 years promoting condoms for family planning purposes in Africa, he insists that he’s quite familiar with condom promotion. Yet, he claims that “anyone who worked in family planning knew that if you needed to prevent a pregnancy, say the woman will die, you don’t recommend a condom.”
Green recalls that when the AIDS epidemic hit Africa, the “Industry” began using AIDS as a “dual purpose” marketing strategy to get more funding for condom distribution. This, he claims, effectively took “something that was a 2nd or 3rd grade device for avoiding unwanted pregnancies” and turned it into the “best weapon we [had] against AIDS.”
The accepted wisdom in the scientific community, explained Green, is that condoms lower the HIV infection rate, but after numerous studies, researchers have found the opposite to be true. “We just cannot find an association between more condom use and lower HIV reduction rates” in Africa.
Dr. Green found that part of the elusive reason is a phenomenon known as risk compensation or behavioral disinhibition.
“[Risk compensation] is the idea that if somebody is using a certain technology to reduce risk, a phenomenon actually occurs where people are willing to take on greater risk.” The idea can be related to someone that puts on sun block and is willing to stay out in the sun longer because they have added protection. In this case, however, the greater risk is sexual. Because people are willing take on more risk, they may “disproportionally erase” the benefits of condom use, Green said.
Another factor that contributes to ineffective condom use in Africa, is the phenomenon where condoms may be effective on an “individual level,” but not on a “population level.” Green’s research found that “condoms have been effective” in HIV concentrated areas where high risk activities are already being conducted, such as brothels in countries like Thailand.
Claiming to be a liberal himself, Green asserts that promoting Western “liberal ideology” where, “most Africans are conservative when it comes to sexual behavior,” is quite offensive to them. Citing his new book, “Indigenous Theories and Contagious Disease,” Green described Africans as “very religious by global standards” who are offended by “trucks going around where people are dancing to ‘Rock ‘n’ Roll’, tossing out condoms to teenagers and the children of the village.”
Green also noted that there is an ideology called “harm reduction” that is being pushed by many organizations trying to prevent AIDS. The ideology believes that “you can’t change the underlying behavior, that you can’t get people to be faithful, especially Africans,” the HIV specialist explained.
One country, Uganda, recognized these issues and said, “Listen, if you have multiple sex partners, you are going to get AIDS.” What worked in Uganda, a country that has seen a decline by as much as 2/3 in AIDS infections, was that officials realized that even aside from religious and cultural reasons, “no one likes condoms.” Instead of waiting for “American and European advisors to arrive,” Ugandan officials reacted and developed a program that fit their culture; their main message being “stick to one partner or love faithfully.”
However, in 2004, Uganda’s AIDS infection rates began to increase once again, due to an influx of condoms and Western “advice”, Green recalled. Western donors also came to Uganda and said behavioral change doesn’t work and that, “most infections nowadays are among married people.” Green said these claims are “misleading,” pointing out that “married people always have lower HIV infection rates than single or divorced people of the same age group.”
Green’s new book, “AIDS and Ideology,” to be completed in the next few months, will describe the industry in Africa that is “drawing billions of dollars a year promoting condoms, testing, drugs, and treatment of AIDS” and is clearly resistant to the idea that behavioral change is the solution.
Yet the two countries that have the highest infection rate of AIDS in the world, Botswana and Swaziland, have recently launched campaigns to promote fidelity and monogamy, the Harvard researcher said. These countries “have learned the hard way” about the failure of condoms in preventing AIDS, he said, noting that “Botswana has probably had more condom promotion” than any other county on a per capita basis. Green said he had no problem “having condoms as a backup to fidelity-based programs.”
According to Green, the Catholic Church should continue to “do what it is already doing,” avoid “arguing about the diameter of viruses” and cite scientific evidence in connection with scripture and moral theology.
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