“Tradition, Family and Property”, September-October, 1995 (www.tfp.org)
Since its foundation in 1971, the Spanish TFP has not spared efforts in defense of the perennial principles of Christian civilization, with a special emphasis in favor of the unborn.
But thirteen years of rule by the Spanish Socialist
Workers Party, SSWP (Partido Socialista
Obrero Español) have
In October 1982, on the eve of national elections, TFP-Covadonga
perceived that the SSWP, in its ideological efforts to revamp the family, would
introduce abortion in
1) defending homosexuality and a "new morality";
2) legalizing and state-financing of abortion;
3) teaching of birth control methods and sex education in the schools;
4) promoting contraception by State authorities at all levels;
5) promoting liberal divorce laws and equating marriage with other kinds of unions.
All of these policies were found in party documents and resolutions. Yet, to all and sundry, the Spanish Socialists were affirming their program's complete compatibility with Catholic teachings. And several bishops even endorsed this claim.
The "Open Letter" had national impact. Many voters said they would no longer support the Socialists. Nevertheless, the SSWP won the elections, and after seven weeks in power introduced an abortion bill.
It was April 1983. TFP-Covadonga moved into high gear
with a nationwide campaign to stop the Socialist attempt to impose abortion on
Catholic Spain. TFPCovadonga's detailed study, In
the Face of the Killing of the Innocents — Within Law and Order: Holy Indignation!
laid bare the critical situation facing
This study, spanning six newspaper pages,
Spanish democracy gagged
Fully aware of Spanish feelings on the matter — and few politicians are willing to face their constituencies on killing the unborn — an attempt was made in the Cortes (Spain's legislature) in the fall of 1983 to legalize abortion by a secret vote. TFP-Covadonga responded forcefully, appealing to politicians in the opposition to stop this travesty of parliamentary democracy. Nevertheless, the socialist and communist alliance was able to ram the bill through.
Since the media was curiously silent during the Cortes
debate, it was difficult for the public to know who voted for what. So, on
December 28, the Feast of the Holy Innocents, TFP-Covadonga published a
full-page advertisement in the
TFP-Covadonga's argument was unassailable: Does a voter in a democracy not have the right to know how his or her representative voted on a matter of such national importance as the slaughter of the innocents? Is this socialist democracy? The threatened suit against TFP-Covadonga by the Socialist Speakers of the Cortes was quashed.
From the Cortes the bill went to the
Abortion advances in
With consummate ability, the Socialists have been
broadening the abortion statutes in
Suffering from large-scale corruption, political discredit, and the widespread demise of socialism, the party of Felipe Gonzalez is still trying to institutionalize abortion-on-demand. When a new bill was recently introduced in the Cortes to allow State-funded abortion on "social and economic grounds for the first trimester," TFP-Covadonga once again went directly to the Spanish public.
Leaflets containing extensive quotations from the
recent encyclical Evangelium Vitae were handed out in
A mailing, with a further 100,000 pieces, has also gone out. With this, nearly 200.000 households have been certainly reached.
* * *
Personal Note on the Campaign
As TFP Magazine
goes to press, the Spanish campaign continues. The challenging life of a TFP
member standing in the public forum, whether in a historic or modern setting,
in the heat or shade, with crowds milling around, while heated discussions are
in progress (Spain, after all), and TFP-Covadonga's
band striking up lively traditional Spanish tunes, shows that Spanish heroism
is not dead. As one distinguished-looking lady in
Timely Pastoral Letter
This brief article could cite only a few of the many
campaigns of TFP-Covadonga against the evil of abortion in
Justice demands, however, that mention he made of the
international publication of a pastoral letter of Bishop Jose Guerra Campos of
Translated to several languages, this pastoral letter
was published in the
Excerpts of Pope John Paul II's encyclical Evangelium Vitae contained in TFP-Covadonga's campaign flyer:
• Nothing and no one can in any way permit the killing of an innocent human being, whether a fetus or an embryo, an infant or an adult, an old person, or one suffering from an incurable disease, or a person who is dying. (para. 57)
• The Church's canonical discipline, from the earliest centuries, has inflicted penal sanctions on those guilty of abortion. This practice, with more or less severe penalties, has been confirmed in various periods of history. The 1917 Code of Canon Law punished abortion with excommunication. The revised canonical legislation continues this tradition when it decrees that "a person who actually procures an abortion incurs automatic (latae sententiae) excommunication. The excommunication affects all those who commit this crime with knowledge of the penalty attached, and thus includes those accomplices without whose help the crime would not have been committed. (para. 62)
• Laws which authorize and promote abortion and euthanasia are therefore radically opposed not only to the good of the individual but also to the common good; as such they are completely lacking in authentic juridical validity. (para. 72)
• A civil law authorizing abortion or euthanasia ceases by that very fact to be a true, morally binding civil law. (para.72)
Abortion and euthanasia are thus crimes which no human law can claim to legitimize. There is no obligation in conscience to obey such laws; instead there is a grave and clear obligation to oppose them by conscientious objection. (para. 73)
• In the case of an intrinsically unjust law, such as a law permitting abortion or euthanasia, it is therefore never licit to obey it, or to take part in a propaganda campaign in favor of such a law, or vote for it. (para. 73)
(*) Cultural Revolution, sometimes called "the Quiet Revolution," is defined by French Socialist Pierre Fougueyrollas as "a revolution in ways of feeling, acting, and thinking; a revolution in the way of living (collectively and individually); in a word, a revolution of civilization". (Marx, Freud and Total Revolution, p. 390) How is it clone? Ignacio Sotelo, leading Spanish Socialist Party intellectual, says that socialists achieve "cultural revolution" by finding, interpreting, and stimulating the cultural tendencies in today's society, that contest the old traditional morality and its social projection.
So, Revolution now has little to do with workers' movements and economics; much to do with changing society's morals.