A good dad

OSV is reporting two events this weekend on their blog. The first is about being a good dad. Many studies have consistently affirmed the irreplaceable role of fathers in the development of children into healthy adults. The mere presence of a dad is sufficient to combat a host of evils. Here are some tips from OSV:

  1. Make time for your kids: Your children know your time is valuable, and just taking a few hours out of your busy schedule to be with them will show them how important and loved they are.
  2. Be a loving husband: Being a good parent also requires having a strong marriage, so sometimes a dad needs to take time away from the kids for a date night with his wife.
  3. Don’t fear intimacy: Being masculine doesn't mean you can’t be intimate with your family. Dads can still be a strong leader in the home while also being loving and nurturing.
  4. Let your kids see you make mistakes: Children can learn a lot from seeing that their fathers aren't perfect. It is OK to show your flaws and say you're sorry, and it can provide an opportunity for the whole family to go to confession.
  5. Ask for help: The best way to know what the family needs from their dad is just to ask. Fulfilling their needs shows strong leadership, but asking for their input conveys a sense of humility as well.
The second newsworthy item from OSV regards the Vatican's conference on Evangelium Vitae called Faithful to Life.

One of the best things my dad ever did for me was to give me a copy of the Gospel of Life when I was in middle school. It was my first encyclical and a foray into the magisterium of Blessed John Paul Magnus. What an incredible gift from my dad!

So let's celebrate Father's Day with our Holy Father following the example of my own dear father, breaking open this marvelous text, known by its Latin title as Evangelium Vitae:

Every individual, precisely by reason of the mystery of the Word of God who was made flesh (cf. Jn 1:14), is entrusted to the maternal care of the Church. Therefore every threat to human dignity and life must necessarily be felt in the Church's very heart; it cannot but affect her at the core of her faith in the Redemptive Incarnation of the Son of God, and engage her in her mission of proclaiming the Gospel of life in all the world and to every creature (cf. Mk 16:15).
Today this proclamation is especially pressing because of the extraordinary increase and gravity of threats to the life of individuals and peoples, especially where life is weak and defenceless. In addition to the ancient scourges of poverty, hunger, endemic diseases, violence and war, new threats are emerging on an alarmingly vast scale.
The Second Vatican Council, in a passage which retains all its relevance today, forcefully condemned a number of crimes and attacks against human life. Thirty years later, taking up the words of the Council and with the same forcefulness I repeat that condemnation in the name of the whole Church, certain that I am interpreting the genuine sentiment of every upright conscience: "Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia, or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where people are treated as mere instruments of gain rather than as free and responsible persons; all these things and others like them are infamies indeed. They poison human society, and they do more harm to those who practise them than to those who suffer from the injury. Moreover, they are a supreme dishonour to the Creator".
Unfortunately, this disturbing state of affairs, far from decreasing, is expanding: with the new prospects opened up by scientific and technological progress there arise new forms of attacks on the dignity of the human being. At the same time a new cultural climate is developing and taking hold, which gives crimes against life a new and-if possible-even more sinister character, giving rise to further grave concern: broad sectors of public opinion justify certain crimes against life in the name of the rights of individual freedom, and on this basis they claim not only exemption from punishment but even authorization by the State, so that these things can be done with total freedom and indeed with the free assistance of health-care systems. All this is causing a profound change in the way in which life and relationships between people are considered. The fact that legislation in many countries, perhaps even departing from basic principles of their Constitutions, has determined not to punish these practices against life, and even to make them altogether legal, is both a disturbing symptom and a significant cause of grave moral decline. Choices once unanimously considered criminal and rejected by the common moral sense are gradually becoming socially acceptable. Even certain sectors of the medical profession, which by its calling is directed to the defence and care of human life, are increasingly willing to carry out these acts against the person. In this way the very nature of the medical profession is distorted and contradicted, and the dignity of those who practise it is degraded. In such a cultural and legislative situation, the serious demographic, social and family problems which weigh upon many of the world's peoples and which require responsible and effective attention from national and international bodies, are left open to false and deceptive solutions, opposed to the truth and the good of persons and nations.
The end result of this is tragic: not only is the fact of the destruction of so many human lives still to be born or in their final stage extremely grave and disturbing, but no less grave and disturbing is the fact that conscience itself, darkened as it were by such widespread conditioning, is finding it increasingly difficult to distinguish between good and evil in what concerns the basic value of human life.

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