THE RIGHT TO KILL: BETWEEN THE CANNULA, THE HANDKERCHIEF, AND THE DECLARATION OF HUMAN RIGHTS

I. HELL, EUPHEMISMS, AND THE PROFANE LITURGY OF THE SELF

Abortion is a crime. There is no possible mitigating factor, no context that dignifies it, no rhetoric that softens it. It is, in itself, an act of absolute injustice: the deliberate destruction of the most innocent, the most defenseless, the most irreplaceable. Its malice needs no adjectives to be monstrous. The fact is enough.

But as if death were not enough, modern culture has added mockery. Today, children are killed not only in the shadows, but under the spotlight; not with tears, but with applause; not in secret, but as a spectacle. What was once hidden as a sin is today celebrated as a right.  And this is not just an added aberration: it is a consecration of crime, a profane liturgy of the self, a godless religion whose dogma is absolute autonomy and whose altar is the desecrated womb.

Every time an innocent person is sacrificed in the name of "reproductive freedom," a systematic denial of the natural order, a subversion of law, and a blasphemy against divine law are perpetrated. What they call "voluntary termination of pregnancy" is not merely the extirpation of a child: it is the solemn affirmation that the self has become god, that good and evil can be defined by decree, that killing can be an act of justice.

II. THE INVERSION OF LANGUAGE: FROM CRIME TO LAW

The spiritual war of our time is waged in the realm of language. It is not enough to commit evil: it must be rebranded.  Thus, abortion becomes not only a “right,” but a “conquest,” an “act of love,” a “form of social justice.” Every word has been carefully twisted so that hell is spoken in tones of sweetness.

But the Angelic Doctor teaches that veritas est adaequatio rei et intellectus—truth is the conformity between the thing and the intellect. When language is dissociated from reality, it is also dissociated from truth. Calling murder “intervention” does not make it any less homicide; proclaiming it “progress” does not make it any less sinful. This is the language of the father of lies, who promised freedom in Paradise and delivered death.

III. LEGALITY AS A MASK OF INJUSTICE: THE STATE AS PRIEST OF THE NEW RELIGION

Human law, when it deviates from eternal and natural law, ceases to be law and becomes a corruption of it.  The modern State, once instituted to safeguard justice, has embraced legal apostasy: it not only tolerates abortion, it promotes it; it not only permits it, it finances it; it not only decriminalizes it, it turns it into a symbol of civilization.

Thus, the legal apparatus becomes an instrument of death. And, as the traditional Magisterium taught, lex iniusta non est lex—an unjust law does not oblige, but oppresses. The legal order that protects death and persecutes life has reversed its purpose: it no longer protects the innocent, but rather the executioner.

IV. THE WOMAN'S BODY AS AN IDEOLOGICAL BATTLEFIELD

Modern feminism has replaced the dogma of love with the dogma of revenge. The maternal womb, which was supposed to be a sanctuary, has become a trench; motherhood, which was supposed to be a gift, has become slavery; life, which was supposed to be welcomed, has become the enemy.  The female body has been recruited as a battlefield by an ideology that does not seek to elevate women, but to strip them of their essence.

Women are not liberated when they reject life; they are disfigured. The devil does not hate women's freedom: he hates their capacity to give life. Therefore, abortion is not only an act against the child: it is a rebellion against motherhood itself. It is the Luciferian cry: non serviam.

V. THE VOICELESS VICTIM: THE UNBORN AND THE OMISSION OF THE JUST

The unborn child is the most perfect icon of the innocent Christ: it has no power, no voice, no defense. And yet, its death is celebrated as if it were a victory. Modern culture not only condones crime: it proclaims it as a virtue.

And where are the just? Where are the parents, the teachers, the legislators, the doctors, the clergy? Where are those who should have raised their voices in defense of the least of these? They remain silent.  Because speaking out would cost them prestige, security, or comfort. Yet history, in its ebb and flow, sometimes shows glimpses of heroism: amidst moral decay, there are still those who, with a simple guideline or "blank" of intentions, dare to defend the life of the unborn, bearing witness that political prudence, when upright, can be a bulwark against tyranny.

But silence in the face of injustice is complicity with evil. It is better to die with the Truth than to live with a lie.

VI. NATURE'S REVENGE: SPIRITUAL SCARS

Abortion does not end when the child's heartbeat ceases. The mother's soul—created to love, not to destroy—is scarred. Although ideology claims to have "made a free choice," nature cries out. Empty wombs cry. Cribs never purchased cry out. Nightmares do not cease. Guilt is not erased with pills.

Not only is a body destroyed: a spirit is wounded. Not only is a life extinguished: a conscience is fractured. Not only is the child suppressed: motherhood is obscured.

VII. THE CATHOLIC RESPONSE: LIGHT IN THE DARKNESS

Political arguments are not enough. Medical statistics are not enough. Awareness campaigns are not enough. Against this vital heresy, there is only one sufficient response: the full Gospel, natural law proclaimed clearly, Catholic doctrine lived faithfully.

It is necessary for the eternal truth to shine again: that life is sacred, that a child is not an enemy, that motherhood is a gift, that crime can never be a right. The answer will not come from enlightened elites or international NGOs: it will come from humble souls who have kept the faith, from courageous lay people, from faithful confessors, from the apostles of the Sacred Heart, who still dare to call sin sin and grace grace.

EPILOGUE: JUDGMENT DAY AND THE SENTENCE THAT MATTERS

The day will come when the innocent will look down on us from eternity. They will not ask what laws were passed, what marches we organized, what editorials we signed. They will ask something simpler and more terrible: "Where were you when they were killing us?"

And if our silence was complicit, if our lukewarmness was a disguise for prudence, if our inaction was more convenient than our fidelity... then we will be unable to respond.

History will judge abortion as it judges slavery today. But beyond history, the Just Judge will call for an account. And then, only those who have defended life with words, prayer, and sacrifice will be found worthy.

Oscar Méndez O.