Cannabis use during pregnancy and lactation raises the prospect of adversely affecting not only neurodevelopment, but also subsequent neuropsychiatric, behavioral and executive functioning of the child.
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This approach seeks to set up a particular supportive environment in which all the members of the family can receive the child following delivery, hold and name the newborn, and fully acknowledge his or her brief but meaningful life.
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At its core, the idea of a ‘wrongful birth’ claim is unreasonable and ethically incoherent.
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It can be helpful to keep in mind a particular “rule of thumb” for determining whether a procedure is morally acceptable: treatments that assist the marital act are permissible, while those that replace, or substitute for, the marital act raise serious moral objections.
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Wouldn’t a mother, carrying a child in her womb, and having expended so much effort to foster that new life, naturally want to offer her child this opportunity to live, even after her own death?
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The application of Catholic moral teaching to this issue is therefore directed toward two important and specific ends: first, the complete avoidance of directly killing the child, and, second, the preservation of the lives of both mother and child to the extent possible under the circumstances.
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By always repudiating the direct killing of the innocent, and acknowledging that this represents an exceptionless norm, we set in place the framework to safeguard human dignity at its root.
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Yet the difference in how the baby dies is, in fact, critical. There is always a difference between killing someone directly and allowing someone to die of indirect causes.
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...refusing to compromise our sexual faculties through vasectomies or tubal ligations, promotes important personal virtues within marriage and properly respects the God-given and life-giving designs of our own bodies.
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