lifesitenews--2020-05-28--Against a vernacular liturgy: The Church should have a sacred language

May 28 , 2020 ( LifeSiteNews ) — As we prepare to celebrate the great feast of Pentecost — a feast so great in the eyes of the Church that it was celebrated for eight days ( i.e.
, as an octave ) in the Latin rite of the Catholic Church going back to the late sixth century , a custom that continues today wherever the ancient form of the Roman rite is used — we would do well to ponder what the gift of tongues signifies and what it does not signify .
A friend once told me he @ @ @ @ @ @ @ Latin Mass to a certain deacon , who countered in a huff : “ Pentecost shows that the apostles spoke to everyone in their own language — and it wasn ’ t Latin.
” This liturgical misinterpretation of Pentecost , which one hears now and again in different forms , deserves a rejoinder .
1 .
What the Acts of the Apostles shows is that the apostles preached to the people in many languages .
There is nothing in the Pentecost story about worship in the temple or synagogue , or the Eucharistic @ @ @ @ @ @ @ out of them and supplanted them .
And as far as I know , it ’ s always been the custom to preach in the vernacular at Latin Masses , except in highly specialized academic contexts .
The gift of tongues is a gift for the sake of evangelization , apologetics , and catechesis — not specifically for liturgical worship .
2 .
Pentecost is shown in Scripture as a reversal of the tower of Babel .
The original curse of ambitious man was to divide his progeny into a thousand languages .
@ @ @ @ @ @ @ can be counted a blessing willed by God , but the difficulty and often impossibility of a common discourse among rational animals is a curse .
This curse is renewed whenever we are confronted with a liturgy in which the use of some vernacular that is foreign to us effectively says : “ This is not for you ; it ’ s only for them , for that demographic.
” When liturgical traditions develop a common language of public worship , it is a symbolic return to the prelapsarian condition of the Garden @ @ @ @ @ @ @ have spoken only one language .
In the Latin liturgy , we are not confronted with a foreign vernacular that excludes us ; rather , we hear the sound of a single voice that belongs to the Church at prayer , welcoming all nations and peoples into one celebration .
Yes , liturgical Latin is “ strange ” in the sense that it is not something everyday , familiar , easy , at our level or at our disposal ; it evokes the transcendence and majesty of God , the universality of His @ @ @ @ @ @ @ Faith .
But over time , we identify this set-apart language as a sign of honor , we experience it as a promoter of reverence , and we find in it an invitation to prayer .
When we dive into a pool , the moment we hit the water , we know — not just rationally , but viscerally — that we are in a new medium and we must swim .
So too when we hear the Latin chant or recited prayers , we know we are in a new medium and @ @ @ @ @ @ @ politicians not to discriminate against churches when reopening society !
Sign the petition here .
3 .
Dr. Joseph Shaw points out that the custom of employing a sacred language is already familiar to us from salvation history : The tradition of Gregorian chant goes back to the Temple in Jerusalem , where we are told professional singers were employed ( 2 Chron 5:15 ) ; the use of Latin recalls the use of Hebrew as a sacred language , when the language of the Jewish people had become Aramaic ; the traditional @ @ @ @ @ @ @ altar , and sacrifice is redolent of the atmosphere of ancient Jewish worship , something sometimes noted by Jewish converts [ . ]
... As Jews , they [ the Apostles ] were brought up to pray and sing the Psalms in Hebrew , as well as in their mother tongue .
No word of criticism of sacred languages is to be found in Scripture , and the earliest liturgies were by no means composed in the language of the street .
In Greek-speaking areas , the Church was able to employ the @ @ @ @ @ @ @ of the Bible : a distinct form of Greek already two centuries old and filled with Hebraisms .
Latin liturgy did not emerge until Latin translations of the Bible had created something equivalent , and , when it did , we find a liturgy in a sacred Latin with a specialized vocabulary , replete with archaisms , loan-words , and other peculiarities ; similarly , liturgical Coptic is an archaic language larded with Greek terms and written in Greek letters .
As for Church Slavonic and the language of the Glagolithic Missal , @ @ @ @ @ @ @ to the simple idea of the “ language in use at the time , ” and , in any case , they quickly become liturgical languages for people not able to understand them .
They remain culturally connected to the peoples they serve , but not readily comprehensible by them .
We see , in fact , that every ancient Christian church developed a sacral language and idiom for worship : the Greek Orthodox Church still uses koine Greek , the Russians use Church Slavonic , the Ethiopians use Ge ’ ez , @ @ @ @ @ @ @ .
This is not just a Western or Roman phenomenon .
4 .
Our native language , our “ mother tongue , ” comes from our earthly mother : when we are living inside her womb , her voice is the first we hear , and when we come forth into the world , we hear the same voice upon her breast .
Our everyday vernacular is something we are , in a sense , equipped with by nature , by effortless immersion in the family culture .
This language represents the natural @ @ @ @ @ @ @ and have our natural being .
Now , even as baptism or rebirth comes to the Christian from outside ( for , as Joseph Ratzinger writes , “ nobody is born a Christian , not even in a Christian world and of Christian parents .
Being Christian can only ever happen as a new birth .
Being a Christian begins with baptism , which is death and resurrection , not with biological birth ” ) , so , too , the sacral language in which we worship comes to us from outside , @ @ @ @ @ @ @ us a new Christian language — a spiritual “ mother tongue ” — which represents the supernatural order in which we live and move and have our supernatural being .
Latin-rite Catholics have a sacral language that comes to them “ from outside , ” just as baptismal rebirth does .
The Christian liturgy should somehow convey to us that , when we enter the Lord ’ s temple , we are speaking not with a merely natural speech , but with a supernatural speech , a language of saints , angels , @ @ @ @ @ @ @ does not have to be Latin — as noted above , there are many sacral languages used in traditional apostolic rites — but it should not be the everyday vernacular of the hearth and the marketplace , or even the technical speech of academic disciplines .
It should be set apart by centuries of use consecrated to divine worship ; in this way , it helps worshipers to set aside earthly cares and consecrate symbolic portions of our time to God alone .
A traditional liturgical language is a reminder that our supernatural @ @ @ @ @ @ @ more fundamental and more ultimate than any earthly family , citizenship , nation , or race .
5 .
Most importantly , something the Catholic Church in the West has practiced for over 1,600 years — something that nearly all of our thousands of canonized saints personally practiced — can not be condemned without denying that the Holy Spirit has been guiding the Church into the fullness of truth ( cf .
Jn .
16:13 ) .
The Holy Spirit who gave linguistic utterance to the apostles as they preached to all the @ @ @ @ @ @ @ Western Church as her inheritance , handed down from century to century with ever-increasing veneration .
What was established by choice was confirmed by custom and preserved by piety .
The forms of worship developed over centuries with a richness of content and texture that made it increasingly unlikely that it could ever be readily duplicated in or adapted to a foreign idiom ; this made it all the more precious and worthy of cultivation .
Against the backdrop of experiments in vernacularization from the mid-twentieth century onward — experiments that could be @ @ @ @ @ @ @ — an ever-increasing number are coming to see that this unique and unitive Latin heritage remains precious and worthy of cultivation today .
In the end , the right kinds of unity and the right kinds of diversity are all gifts of the Holy Spirit , whose singular coming in full force upon the Church the Roman Rite celebrates in eight days of rejoicing and in several months of “ Sundays after Pentecost.
” In the midst of cultural diversity , the Catholic Church has had the wisdom to recognize the spiritual power @ @ @ @ @ @ @ us together in confessing the one true Faith .
We can only hope and pray that Church leaders will , over time , recover some of what was foolishly squandered by shortsighted reformers .

'Pentecost shows that the apostles spoke to everyone in their own language — and it wasn’t Latin.' This is true, but there's more to the story.
May 28, 2020 (LifeSiteNews) — As we prepare to celebrate the great feast of Pentecost — a feast so great in the eyes of the Church that it was celebrated for eight days (i.e., as an octave) in the Latin rite of the Catholic Church going back to the late sixth century, a custom that continues today wherever the ancient form of the Roman rite is used — we would do well to ponder what the gift of tongues signifies and what it does not signify.
A friend once told me he had expressed his love of the traditional Latin Mass to a certain deacon, who countered in a huff: “Pentecost shows that the apostles spoke to everyone in their own language — and it wasn’t Latin.” This liturgical misinterpretation of Pentecost, which one hears now and again in different forms, deserves a rejoinder.
1. What the Acts of the Apostles shows is that the apostles preached to the people in many languages. There is nothing in the Pentecost story about worship in the temple or synagogue, or the Eucharistic liturgy and the Divine Office that developed out of them and supplanted them. And as far as I know, it’s always been the custom to preach in the vernacular at Latin Masses, except in highly specialized academic contexts. The gift of tongues is a gift for the sake of evangelization, apologetics, and catechesis — not specifically for liturgical worship.
2. Pentecost is shown in Scripture as a reversal of the tower of Babel. The original curse of ambitious man was to divide his progeny into a thousand languages. The rich poetic fruits of multiple languages can be counted a blessing willed by God, but the difficulty and often impossibility of a common discourse among rational animals is a curse. This curse is renewed whenever we are confronted with a liturgy in which the use of some vernacular that is foreign to us effectively says: “This is not for you; it’s only for them, for that demographic.”
When liturgical traditions develop a common language of public worship, it is a symbolic return to the prelapsarian condition of the Garden of Eden, when human beings would have spoken only one language. In the Latin liturgy, we are not confronted with a foreign vernacular that excludes us; rather, we hear the sound of a single voice that belongs to the Church at prayer, welcoming all nations and peoples into one celebration.
Yes, liturgical Latin is “strange” in the sense that it is not something everyday, familiar, easy, at our level or at our disposal; it evokes the transcendence and majesty of God, the universality of His kingdom, the age-old depths of the Faith. But over time, we identify this set-apart language as a sign of honor, we experience it as a promoter of reverence, and we find in it an invitation to prayer. When we dive into a pool, the moment we hit the water, we know — not just rationally, but viscerally — that we are in a new medium and we must swim. So too when we hear the Latin chant or recited prayers, we know we are in a new medium and we must pray.
PETITION: Tell politicians not to discriminate against churches when reopening society! Sign the petition here.
3. Dr. Joseph Shaw points out that the custom of employing a sacred language is already familiar to us from salvation history:
The tradition of Gregorian chant goes back to the Temple in Jerusalem, where we are told professional singers were employed (2 Chron 5:15); the use of Latin recalls the use of Hebrew as a sacred language, when the language of the Jewish people had become Aramaic; the traditional liturgy’s emphasis on priest, altar, and sacrifice is redolent of the atmosphere of ancient Jewish worship, something sometimes noted by Jewish converts[.] … As Jews, they [the Apostles] were brought up to pray and sing the Psalms in Hebrew, as well as in their mother tongue. No word of criticism of sacred languages is to be found in Scripture, and the earliest liturgies were by no means composed in the language of the street. In Greek-speaking areas, the Church was able to employ the sacred register created by the Septuagint translation of the Bible: a distinct form of Greek already two centuries old and filled with Hebraisms. Latin liturgy did not emerge until Latin translations of the Bible had created something equivalent, and, when it did, we find a liturgy in a sacred Latin with a specialized vocabulary, replete with archaisms, loan-words, and other peculiarities; similarly, liturgical Coptic is an archaic language larded with Greek terms and written in Greek letters. As for Church Slavonic and the language of the Glagolithic Missal, their origins and history are not reducible to the simple idea of the “language in use at the time,” and, in any case, they quickly become liturgical languages for people not able to understand them. They remain culturally connected to the peoples they serve, but not readily comprehensible by them.
We see, in fact, that every ancient Christian church developed a sacral language and idiom for worship: the Greek Orthodox Church still uses koine Greek, the Russians use Church Slavonic, the Ethiopians use Ge’ez, the Copts use literary Coptic, etc. This is not just a Western or Roman phenomenon.
4. Our native language, our “mother tongue,” comes from our earthly mother: when we are living inside her womb, her voice is the first we hear, and when we come forth into the world, we hear the same voice upon her breast. Our everyday vernacular is something we are, in a sense, equipped with by nature, by effortless immersion in the family culture. This language represents the natural order in which we live and move and have our natural being.
Now, even as baptism or rebirth comes to the Christian from outside (for, as Joseph Ratzinger writes, “nobody is born a Christian, not even in a Christian world and of Christian parents. Being Christian can only ever happen as a new birth. Being a Christian begins with baptism, which is death and resurrection, not with biological birth”), so, too, the sacral language in which we worship comes to us from outside, from Holy Mother Church, who teaches us a new Christian language — a spiritual “mother tongue” — which represents the supernatural order in which we live and move and have our supernatural being. Latin-rite Catholics have a sacral language that comes to them “from outside,” just as baptismal rebirth does.
The Christian liturgy should somehow convey to us that, when we enter the Lord’s temple, we are speaking not with a merely natural speech, but with a supernatural speech, a language of saints, angels, and God. Obviously, this language does not have to be Latin — as noted above, there are many sacral languages used in traditional apostolic rites — but it should not be the everyday vernacular of the hearth and the marketplace, or even the technical speech of academic disciplines. It should be set apart by centuries of use consecrated to divine worship; in this way, it helps worshipers to set aside earthly cares and consecrate symbolic portions of our time to God alone.
A traditional liturgical language is a reminder that our supernatural adoption into the family of God is more fundamental and more ultimate than any earthly family, citizenship, nation, or race.
5. Most importantly, something the Catholic Church in the West has practiced for over 1,600 years — something that nearly all of our thousands of canonized saints personally practiced — cannot be condemned without denying that the Holy Spirit has been guiding the Church into the fullness of truth (cf. Jn. 16:13).
The Holy Spirit who gave linguistic utterance to the apostles as they preached to all the nations also gave liturgical Latin to the Western Church as her inheritance, handed down from century to century with ever-increasing veneration. What was established by choice was confirmed by custom and preserved by piety. The forms of worship developed over centuries with a richness of content and texture that made it increasingly unlikely that it could ever be readily duplicated in or adapted to a foreign idiom; this made it all the more precious and worthy of cultivation. Against the backdrop of experiments in vernacularization from the mid-twentieth century onward — experiments that could be called, with more justice, Babelization — an ever-increasing number are coming to see that this unique and unitive Latin heritage remains precious and worthy of cultivation today.
In the end, the right kinds of unity and the right kinds of diversity are all gifts of the Holy Spirit, whose singular coming in full force upon the Church the Roman Rite celebrates in eight days of rejoicing and in several months of “Sundays after Pentecost.” In the midst of cultural diversity, the Catholic Church has had the wisdom to recognize the spiritual power of central elements of unity that bring us together in confessing the one true Faith. We can only hope and pray that Church leaders will, over time, recover some of what was foolishly squandered by shortsighted reformers.
(Readers who appreciated this article may also wish to read my earlier article “Why Latin is the correct and fitting language of the Roman Catholic liturgy.”)
Peter Kwasniewski, Thomistic theologian, liturgical scholar, and choral composer, is a graduate of Thomas Aquinas College in California (B.A. Liberal Arts) and The Catholic University of America in Washington, DC (M.A. and Ph.D. in Philosophy). He taught at the International Theological Institute in Austria and the Franciscan University of Steubenville’s Austria Program, then helped establish Wyoming Catholic College in 2006. There he taught theology, philosophy, music, and art history and directed the choirs until leaving in 2018 to devote himself full-time to writing and lecturing. Today he contributes regularly to many websites and publications, including New Liturgical Movement, OnePeterFive, LifeSiteNews, Rorate Caeli, The Remnant, and Catholic Family News, and has published thirteen books, including four on traditional Catholicism: Resurgent in the Midst of Crisis (Angelico, 2014, also available in Czech, Polish, German, Portuguese, Spanish, and Belarusian), Noble Beauty, Transcendent Holiness (Angelico, 2017), Tradition and Sanity (Angelico, 2018), and Reclaiming Our Roman Catholic Birthright: The Genius and Timeliness of the Traditional Latin Mass (Angelico, 2020). His work has been translated into at least eighteen languages. Kwasniewski is a scholar of The Aquinas Institute in Green Bay, which is publishing the Opera Omnia of the Angelic Doctor, a Fellow of the Albertus Magnus Center for Scholastic Studies, and a Senior Fellow of the St. Paul Center. He has published over a thousand articles on Thomistic thought, sacramental and liturgical theology, the history and aesthetics of music, and the social doctrine of the Church. For news, information, article links, sacred music, and the home of Os Justi Press, visit his personal website, www.peterkwasniewski.com.
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lifesitenews--2020-05-28--White House confirms Trump will sign executive order on social media companies today

UNITED STATES , May 28 , 2020 ( LifeSiteNews ) — U.S. president Donald Trump is set to sign an executive order regarding social media companies today , after strongly criticizing anti-conservative bias on Twitter in the past 24 hours .
Reuters correspondent Jeff Mason tweeted yesterday that the White House has confirmed that the order will be signed today , after press secretary Kayleigh McEnany informed reporters of the plans on board Air Force One .
The news follows a series of tweets by Trump attacking the anti-conservative bias of Twitter , after the social media platform posted a @ @ @ @ @ @ @ his recent tweets warning of the likelihood of voting fraud through mail-in ballots .
Last year , Twitter locked LifeSiteNews ’ s account for accurately identifying the male sex of Jonathan Yaniv , a Canadian activist who presents himself as a woman .
In the past 24 hours , Trump has accused Twitter of “ interfering in the 2020 Presidential Election ” and social media platforms generally of silencing conservative voices .
He warned social media giants that his administration could “ strongly regulate , or close them down ” before promising “ @ @ @ @ @ @ @ .
Florida congressman Matt Gaetz announced on his regular podcast yesterday that he is working on legislation that would remove the legal immunity that social media companies currently enjoy , because the law classes them as platforms rather than publishers .
“ I am currently working with my Republican colleagues on the Judiciary Committee to craft legislation to say that if you ’ re going to opine as to the truth or falsity of that which is put on your platform , for the sake of its viewers , you don ’ t @ @ @ @ @ @ @ You are not a platform .
You are doing something else , you are editorializing , ” Gaetz said .
Section 230 of the Communications Decency Act protects platforms like Twitter and Facebook from being sued for what their users post on the sites .
Whereas news agencies and other publishers can face lawsuits for publishing libelous claims , social media platforms are currently exempt from such action .
Facebook CEO Mark Zuckerberg has responded to the controversy surrounding Twitter ’ s fact-checking of Trump by saying he believes that Facebook and other @ @ @ @ @ @ @ be the arbiter of truth of everything that people say online.
” Zuckerberg told Fox News that Facebook has a different policy on fact-checking from Twitter ’ s .
Last week , Facebook punished conservative education organization PragerU with “ reduced distribution and other restrictions ” for “ repeated sharing of false news ” and “ misinformation ” when PragerU released a video disputing environmentalists ’ claims about the decline of polar bear populations .
The social media giant suppressed a quotation from St. Augustine last year , and in 2018 , a @ @ @ @ @ @ @ posts deemed “ false ” by “ our third-party fact-checkers .
”

Trump had warned social media giants that his administration could 'strongly regulate, or close them down' before promising 'big action.'
UNITED STATES, May 28, 2020 (LifeSiteNews) — U.S. president Donald Trump is set to sign an executive order regarding social media companies today, after strongly criticizing anti-conservative bias on Twitter in the past 24 hours.
Reuters correspondent Jeff Mason tweeted yesterday that the White House has confirmed that the order will be signed today, after press secretary Kayleigh McEnany informed reporters of the plans on board Air Force One.
Shortly after saying that, the White House now clarifies to reporters on AF1 that the order is to be signed tomorrow (Thursday.) https://t.co/THR2UOPtnW — Jeff Mason (@jeffmason1) May 27, 2020
The news follows a series of tweets by Trump attacking the anti-conservative bias of Twitter, after the social media platform posted a “get the facts” label on his recent tweets warning of the likelihood of voting fraud through mail-in ballots.
Last year, Twitter locked LifeSiteNews’s account for accurately identifying the male sex of Jonathan Yaniv, a Canadian activist who presents himself as a woman.
In the past 24 hours, Trump has accused Twitter of “interfering in the 2020 Presidential Election” and social media platforms generally of silencing conservative voices. He warned social media giants that his administration could “strongly regulate, or close them down” before promising “big action” later in the day.
….Twitter is completely stifling FREE SPEECH, and I, as President, will not allow it to happen! — Donald J. Trump (@realDonaldTrump) May 26, 2020
….happen again. Just like we can’t let large scale Mail-In Ballots take root in our Country. It would be a free for all on cheating, forgery and the theft of Ballots. Whoever cheated the most would win. Likewise, Social Media. Clean up your act, NOW!!!! — Donald J. Trump (@realDonaldTrump) May 27, 2020
Twitter has now shown that everything we have been saying about them (and their other compatriots) is correct. Big action to follow! — Donald J. Trump (@realDonaldTrump) May 27, 2020
Big Tech is doing everything in their very considerable power to CENSOR in advance of the 2020 Election. If that happens, we no longer have our freedom. I will never let it happen! They tried hard in 2016, and lost. Now they are going absolutely CRAZY. Stay Tuned!!! — Donald J. Trump (@realDonaldTrump) May 28, 2020
Florida congressman Matt Gaetz announced on his regular podcast yesterday that he is working on legislation that would remove the legal immunity that social media companies currently enjoy, because the law classes them as platforms rather than publishers.
“I am currently working with my Republican colleagues on the Judiciary Committee to craft legislation to say that if you’re going to opine as to the truth or falsity of that which is put on your platform, for the sake of its viewers, you don’t get the protection of Section 230. You are not a platform. You are doing something else, you are editorializing,” Gaetz said.
Section 230 of the Communications Decency Act protects platforms like Twitter and Facebook from being sued for what their users post on the sites. Whereas news agencies and other publishers can face lawsuits for publishing libelous claims, social media platforms are currently exempt from such action.
Facebook CEO Mark Zuckerberg has responded to the controversy surrounding Twitter’s fact-checking of Trump by saying he believes that Facebook and other private platform companies “shouldn’t be the arbiter of truth of everything that people say online.” Zuckerberg told Fox News that Facebook has a different policy on fact-checking from Twitter’s.
Last week, Facebook punished conservative education organization PragerU with “reduced distribution and other restrictions” for “repeated sharing of false news” and “misinformation” when PragerU released a video disputing environmentalists’ claims about the decline of polar bear populations. The social media giant suppressed a quotation from St. Augustine last year, and in 2018, a Facebook spokeswoman admitted to suppressing and demonetizing posts deemed “false” by “our third-party fact-checkers.”
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lifesitenews--2020-05-29--Maryland county reverses ban on Communion: Live coronavirus updates

LifeSite ’ s previous ( and future ) live updates on the coronavirus crisis and how it relates to issues our readers care about can be viewed HERE .
After some backlash , Howard County , Maryland reversed a ban on Holy Communion in its coronavirus reopening order .
The Archdiocese of Baltimore said it has “ serious concerns ” about the ban , but it is unclear if they had intended to pursue a lawsuit .
At the beginning of May , Knoxville , Tennessee , made a similar demand of churches when it allowed them to reopen : @ @ @ @ @ @ @ of communion/sacrament should not be performed due to the serial breaking of physical distancing across a congregation.
” In April , a California county banned any singing during live-streamed church services in empty church buildings .
“ Wind instruments ” and “ harmonicas ” were also deemed a threat .
May 28 , 2020 ( LifeSiteNews ) – Dr. Anthony Fauci , one of President Donald Trump ’ s top coronavirus advisors , said it ’ s not safe for Catholic priests to distribute Holy Communion .
Last month , he said sex @ @ @ @ @ @ @ alright “ if you ’ re willing to take a risk.
” United Kingdom Health Minister Matt Hancock said yesterday that a new “ test and trace ” system which will tell healthy people to quarantine for 14 days if they have been in close contact with someone who tests positive for the coronavirus , could “ quickly ” become “ mandatory.
” A “ Request for Voluntary Quarantine ” document available via the Washington Department of Health website says , “ It is very important that you comply with this request for @ @ @ @ @ @ @ health of others depend on it .
If you do not comply with this request for voluntary quarantine we may use a detention order , enforced by the police , to assure your compliance ” ( emphasis added ) .
An April New York Times story falsely reported that a 26-year-old medical intern died of the coronavirus , the liberal newspaper admitted .
At The Federalist , Carina Benton analyzed , “ Washington state Catholic leaders would rather stick it to the president than let him defend their right to celebrate Mass .
@ @ @ @ @ @ @ on Friday for states to allow houses of worship to [ reopen ] and to declare public worship as essential , Gov .
Jay Inslee immediately thumbed his nose , and Washington bishops quickly follow [ ed ] suit.
” “ In a disappointing response , the bishops demonstrated that rather than stand up for their flock and acknowledge the president ’ s commitment to religious freedom , they prefer hand-wringing and waffling while they wait for the governor to pass judgement.
” Two other articles at The Federalist , titled “ Mandatory @ @ @ @ @ @ @ They ’ re About Social Control ” and “ Our Coronavirus Response Is Making Us Lose Our Humanity , ” also provide interesting insight .
The latter is by Abby Johnson , former Planned Parenthood director turned pro-life activist .
In the former article , Molly McCann argues ( emphasis added ) : Much of our freedom is maintained by the collective resistance of the American mood .
When the Minnesota governor excluded churches from his Phase I reopening plan , Catholic and Lutheran leadership announced , through counsel , that their churches @ @ @ @ @ @ @ ’ s blessing .
The governor ’ s resulting about-face was probably not due to a legal epiphany .
Rather , he understood he ’ d pushed the envelope too far .

Live updates on the coronavirus crisis and how it relates to pro-life issues, faith, and freedom.
LifeSite’s previous (and future) live updates on the coronavirus crisis and how it relates to issues our readers care about can be viewed HERE.
“At least two-thirds of states across the country are sharing the addresses of people who have tested positive for coronavirus with first responders, and at least 10 states are going so far as to share patients' identities as well,” FOX News and MSN report. According to the Associated Press, the number of states giving police addresses of coronavirus patients is “at least 35.”
“Patients who took a test were assured that their private medical information would not be disclosed to anyone else,” the report continues, adding the U.S. Department of Health and Human Services claims “the process [of sending their information to police and other first responders] is within the bounds of medical privacy laws.”
FOX notes that “activists are concerned that revealing the information would put minority groups at higher risk of being racially profiled, heightening tensions between law enforcement and black and Hispanic communities.”
May 29, 2020, 4:41 p.m. EST: LifeSite’s full article on Trump cutting ties with WHO – and thus depriving the pro-abortion United Nations health entity, which has suspicious ties to communist China, of $450 million annually – is HERE.
May 29, 2020, 3:54 p.m. EST: BREAKING: President Trump has cut U.S. ties with the pro-abortion World Health Organization. A LifeSiteNews story with more details is forthcoming. Developing…
May 29, 2020, 1:51 p.m. EST: Sen. Bob Casey (D-PA) and Sen. Tim Kaine (D-VA) have both tested positive for coronavirus antibodies, suggesting they both had the coronavirus at some point.
Pro-family leader Dr. Jennifer Roback Morse of the Ruth Institute wrote on her blog this week (and said in a video also posted there) that she is “seeing people coming unglued from lack of human contact.”
“Humans are social creatures,” she wrote. “We need other people. We need to look at other people to see how they are reacting to us. Are we behaving and thinking in a socially appropriate manner? Or are we going off the rails? That is pretty hard to know if you are all by yourself.”
She continued (emphasis added):
Look. We need each other. And we need more than “virtual” contact. We need the real deal, physical presence, physical touch… I don’t care what the infectious disease people say. I really don’t. The kind of isolation we’ve been enduring is not healthy. Being scared all the time is not healthy. We can’t go on like this. You need your hugs. You need to be touched. And someone you know needs it too.
“Free contraception as defined by the CDC, abortion and reproductive health care” and the establishment of “sex education at pre-k level – 12th” are recommended in a “transition” report about the post-coronavirus future in Boise, Idaho.
May 29, 2020, 11:16 a.m. EST: FOX News published a report today noting the discrepancy between World Health Organization (WHO) and U.S. Centers for Disease Control (CDC) guidances on face masks. The WHO recommends healthy people only wear masks when caring for coronavirus patients, whereas the CDC recommends people wear masks in public. Some state governors in the U.S. have mandated masks be worn in public.
May 28, 2020, 9:08 p.m. EST:
May 28, 2020 (LifeSiteNews) – After some backlash, Howard County, Maryland appears to have reversed a ban on Holy Communion in its coronavirus reopening order. The Archdiocese of Baltimore said it has “serious concerns” about the ban, but it is unclear if they had intended to pursue a lawsuit.
At the beginning of May, Knoxville, Tennessee, made a similar demand of churches when it allowed them to reopen: “[t]he physical taking of communion/sacrament should not be performed due to the serial breaking of physical distancing across a congregation.”
In April, a California county banned any singing during live-streamed church services in empty church buildings. “Wind instruments” and “harmonicas” were also deemed a threat.
Dr. Anthony Fauci, one of President Donald Trump’s top coronavirus advisors, said it’s not safe for Catholic priests to distribute Holy Communion. Last month, he said sex with strangers met on dating apps is alright “if you’re willing to take a risk.”
United Kingdom Health Minister Matt Hancock said yesterday that a new “test and trace” system which will tell healthy people to quarantine for 14 days if they have been in close contact with someone who tests positive for the coronavirus, could “quickly” become “mandatory.”
A “Request for Voluntary Quarantine” document available via the Washington Department of Health website says, “It is very important that you comply with this request for voluntary quarantine. Your health and the health of others depend on it. If you do not comply with this request for voluntary quarantine we may use a detention order, enforced by the police, to assure your compliance” (emphasis added).
An April New York Times story falsely reported that a 26-year-old medical intern died of the coronavirus, the liberal newspaper admitted.
At The Federalist, Carina Benton analyzed, “Washington state Catholic leaders would rather stick it to the president than let him defend their right to celebrate Mass. Following President Donald Trump’s direction on Friday for states to allow houses of worship to [reopen] and to declare public worship as essential, Gov. Jay Inslee immediately thumbed his nose, and Washington bishops quickly follow[ed] suit.”
“In a disappointing response, the bishops demonstrated that rather than stand up for their flock and acknowledge the president’s commitment to religious freedom, they prefer hand-wringing and waffling while they wait for the governor to pass judgement.”
Two other articles at The Federalist, titled “Mandatory Masks Aren’t About Safety, They’re About Social Control” and “Our Coronavirus Response Is Making Us Lose Our Humanity,” also provide interesting insight. The latter is by Abby Johnson, former Planned Parenthood director turned pro-life activist.
In the former article, Molly McCann argues (emphasis added):
Much of our freedom is maintained by the collective resistance of the American mood. When the Minnesota governor excluded churches from his Phase I reopening plan, Catholic and Lutheran leadership announced, through counsel, that their churches would reopen with or without the state’s blessing. The governor’s resulting about-face was probably not due to a legal epiphany. Rather, he understood he’d pushed the envelope too far.
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lifesitenews--2020-05-29--Wisconsin priest protests extra reopening restrictions on churches in his county

PETITION : Thank President Trump for declaring churches 'essential ! '
Sign the petition here .
DANE COUNTY , Wisconsin , May 29 , 2020 ( LifeSiteNews ) – A county in Wisconsin has banned “ Religious Entities ” from having over 50 people inside due to the coronavirus , despite allowing for a 25 percent capacity maximum in restaurants , bars , and malls .
Father Richard Heilman , the pastor of St. Mary ’ s Catholic Church in Pine Bluff , Wisconsin located in Dane County , called this “ discrimination ” and organized a rosary rally at @ @ @ @ @ @ @ Heilman told LifeSiteNews that he has been doing rosary walks on the Wisconsin State Capitol almost daily since May 1 .
“ It ’ s obviously a discrimination against people of faith , to change the rules just for our county to a maximum 50 , ” Heilman told LifeSiteNews .
“ We ’ re grabbing our rosaries and we 're making ourselves present out in the public that we are not happy with this .
With our prayers and our walking outside , we literally reclaim surrendered ground and drive the snakes @ @ @ @ @ @ @ Health Madison & Dane County initially released the first version of its “ Forward Dane - Phased Reopening Plan for Dane County During the COVID-19 Pandemic ” on May 18 , 2020 .
The first phase began a gradual reopening of the economy and community on May 26 .
This first plan allowed churches and other places of worship to be open at 25 percent capacity , with participants physical distancing .
The order also allowed bars , restaurants , gyms and fitness centers , indoor malls , and other businesses to operate @ @ @ @ @ @ @ on May 22 , Public Health Madison & Dane County reversed course with Dane County Emergency Order 3 .
This changed its May 18 order to single out indoor and outdoor “ Mass Gatherings , ” which includes churches and places of worship , to 50 persons or fewer .
Festivals , carnivals , fairs , and concerts are also limited to 50 people .
Bars , restaurants , gyms and fitness centers , indoor malls , and other businesses will continue to be allowed to operate at 25 percent capacity under the @ @ @ @ @ @ @ , Heilman said that the apostles and great saints of the church did not sit back “ and take it ” but instead were not afraid to bring the “ truth with love.
” “ My brothers and sisters , we have to drive the snakes out.
” Will ‘ government watchers ’ show up at churches ?
Wisconsin was under a state emergency with residents restricted in their movements by a “ stay at home ” until its Supreme Court struck down the order on May 13 .
This has left the @ @ @ @ @ @ @ , meaning that individual cities and counties ’ plans are the ones imposed on residents .
On May 22 , the Diocese of Madison announced that public Masses would resume this weekend , in time for Pentecost .
Heilman also wrote on Facebook today that in an email to priests , the Diocese of Madison suggested all “ disappointed Catholic faithful in Dane County ” and “ county residents of goodwill ” immediately contact local officials in protest .
The Dane County order states that “ Religious Entities , ” which it defines @ @ @ @ @ @ @ , churches and nondenominational ministries , ” must follow Sections two and four of the order .
Section two deals with “ Mass Gatherings ” and section four with maintaining physical distancing and hygiene standards .
Those found in violation of the order can face fines of $ 1,000 per violation as per Section nine of the order .
The order was signed by Janel Heinrich , Health Officer , Public Health Madison & Dane County .
LifeSiteNews contacted Dane County Executive Joe Parisi and asked him why churches are limited to only @ @ @ @ @ @ @ previously being allowed a 25 percent capacity .
The communications team from Public Health Madison & Dane County claimed in a statement that their “ Mass Gathering ” restrictions do not single out churches .
“ Religious entities are not treated any differently under the Order .
All mass gatherings under the Order are treated the same , regardless of where they are being held ( office space , restaurant , religious facility ) and all religious entities are being treated the same , ” it said .
“ There are no ‘ @ @ @ @ @ @ @ any business or religious entity , ” the statement went on to claim .
“ In the shared spirit of keeping our friends , neighbors , and loved ones well , we ask everyone to identify ways to comply with these orders to reduce the risk of transmission of COVID-19.
” In his Facebook post , Heilman wrote that “ It was made clear ” to the Diocese of Madison that “ government watchers would be present at parishes , in order to cite offending churches.
” Religious persecution cloaked under the guise @ @ @ @ @ @ @ Miller , State Director for Pro-Life Wisconsin , told LifeSiteNews that he is “ appalled ” but not surprised by Dane County ’ s extra restrictions .
“ Dane County , Wisconsin continues to prove that they are 1,238 square miles surrounded by reality .
We are appalled , but not shocked , that Dane County would continue Governor Tony Evers ' policies of religious persecution cloaked under the guise of ‘ public health precautions , ’ ” said Miller .
The Dane County reopening orders follow the guidelines set by the Wisconsin @ @ @ @ @ @ @ Bounce Back Plan ” and the guidance provided by the Wisconsin Economic Development Corporation .
Janel Heinrich , the Director of Public Health Madison and Dane County 608-266-4821 [ email protected ]

PETITION: Thank President Trump for declaring churches 'essential!' Sign the petition here.
DANE COUNTY, Wisconsin, May 29, 2020 (LifeSiteNews) – A county in Wisconsin has banned “Religious Entities” from having over 50 people inside due to the coronavirus, despite allowing for a 25 percent capacity maximum in restaurants, bars, and malls.
Father Richard Heilman, the pastor of St. Mary’s Catholic Church in Pine Bluff, Wisconsin located in Dane County, called this “discrimination” and organized a rosary rally at the Wisconsin State Capitol this afternoon. Heilman told LifeSiteNews that he has been doing rosary walks on the Wisconsin State Capitol almost daily since May 1.
“It’s obviously a discrimination against people of faith, to change the rules just for our county to a maximum 50,” Heilman told LifeSiteNews.
“We’re grabbing our rosaries and we're making ourselves present out in the public that we are not happy with this. With our prayers and our walking outside, we literally reclaim surrendered ground and drive the snakes out like St. Patrick did.”
Public Health Madison & Dane County initially released the first version of its “Forward Dane – Phased Reopening Plan for Dane County During the COVID-19 Pandemic” on May 18, 2020. The first phase began a gradual reopening of the economy and community on May 26.
This first plan allowed churches and other places of worship to be open at 25 percent capacity, with participants physical distancing. The order also allowed bars, restaurants, gyms and fitness centers, indoor malls, and other businesses to operate at 25 percent capacity.
However, on May 22, Public Health Madison & Dane County reversed course with Dane County Emergency Order 3. This changed its May 18 order to single out indoor and outdoor “Mass Gatherings,” which includes churches and places of worship, to 50 persons or fewer. Festivals, carnivals, fairs, and concerts are also limited to 50 people.
Bars, restaurants, gyms and fitness centers, indoor malls, and other businesses will continue to be allowed to operate at 25 percent capacity under the new order.
In a homily today, Heilman said that the apostles and great saints of the church did not sit back “and take it” but instead were not afraid to bring the “truth with love.”
“My brothers and sisters, we have to drive the snakes out.”
Will ‘government watchers’ show up at churches?
Wisconsin was under a state emergency with residents restricted in their movements by a “stay at home” until its Supreme Court struck down the order on May 13.
This has left the state with no clear plan for reopening, meaning that individual cities and counties’ plans are the ones imposed on residents.
On May 22, the Diocese of Madison announced that public Masses would resume this weekend, in time for Pentecost.
Heilman also wrote on Facebook today that in an email to priests, the Diocese of Madison suggested all “disappointed Catholic faithful in Dane County” and “county residents of goodwill” immediately contact local officials in protest.
The Dane County order states that “Religious Entities,” which it defines as “mosques, synagogues, temples, churches and nondenominational ministries,” must follow Sections two and four of the order. Section two deals with “Mass Gatherings” and section four with maintaining physical distancing and hygiene standards.
Those found in violation of the order can face fines of $1,000 per violation as per Section nine of the order. The order was signed by Janel Heinrich, Health Officer, Public Health Madison & Dane County.
LifeSiteNews contacted Dane County Executive Joe Parisi and asked him why churches are limited to only a maximum of 50 people, despite previously being allowed a 25 percent capacity.
The communications team from Public Health Madison & Dane County claimed in a statement that their “Mass Gathering” restrictions do not single out churches.
“Religious entities are not treated any differently under the Order. All mass gatherings under the Order are treated the same, regardless of where they are being held (office space, restaurant, religious facility) and all religious entities are being treated the same,” it said.
“There are no ‘government watchers’ who will be policing any business or religious entity,” the statement went on to claim. “In the shared spirit of keeping our friends, neighbors, and loved ones well, we ask everyone to identify ways to comply with these orders to reduce the risk of transmission of COVID-19.”
In his Facebook post, Heilman wrote that “It was made clear” to the Diocese of Madison that “government watchers would be present at parishes, in order to cite offending churches.”
Religious persecution cloaked under the guise of ‘public health precautions’
Dan Miller, State Director for Pro-Life Wisconsin, told LifeSiteNews that he is “appalled” but not surprised by Dane County’s extra restrictions.
“Dane County, Wisconsin continues to prove that they are 1,238 square miles surrounded by reality. We are appalled, but not shocked, that Dane County would continue Governor Tony Evers' policies of religious persecution cloaked under the guise of ‘public health precautions,’” said Miller.
The Dane County reopening orders follow the guidelines set by the Wisconsin Department of Health Services’ “Badger Bounce Back Plan” and the guidance provided by the Wisconsin Economic Development Corporation.
Contact information for respectful communications
Dane County Executive Joe Parisi
608-266-4114, [email protected]
Madison Mayor Satya Rhodes-Conway
608-266-4611
Janel Heinrich, the Director of Public Health Madison and Dane County
608-266-4821
[email protected]
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lifesitenews--2020-05-29--‘Napalm girl’ in famous 1970s war photo: ‘Those bombs led me to Christ’

TORONTO , Canada , May 29 , 2020 ( LifeSiteNews ) – The “ napalm girl ” famously captured in Nick Ut ’ s Pulitzer Prize-winning 1970s photograph has related her incredible journey from a pagan life of bitterness and hatred to a new life of love and forgiveness through her discovery of Christianity .
On June 8 , 1972 , South Vietnamese military bombed Phan Thị Kim Phúc ’ s village .
The highly flammable sticky napalm burned Phúc ’ s clothes and skin as she fled .
As the nine-year-old Phúc ran naked and burning from the village @ @ @ @ @ @ @ by a Vietnamese American photographer , Nick Ut .
The picture , named ‘ Napalm Girl , ’ became a symbol of the suffering and cruelty of the Vietnam war .
When Phúc first saw the photo , 14 months after it was published , she wished it had never been taken .
She wondered why the photographer would have taken that picture when she was “ in agony , ” “ naked , ” and “ so ugly.
” Phúc was sent to a hospital where she underwent more than a dozen @ @ @ @ @ @ @ had to deal with the pain every single day , ” she said in a video produced by CBC docs .
Phúc related how she built up “ hatred , bitterness , and anger ” against the people who had done this to her .
“ I was just living with the question , ‘ Why me ?
’ What that happened to me ?
’ ” The pain and unanswered questions led Phúc to want to take her own life ten years later , in 1982 .
“ I thought that after @ @ @ @ @ @ @ no more pain , ” she said .
Phúc was raised in the Cao Dai religion .
For years , she prayed to the gods of Cao Dai for peace without receiving a response .
She continually asked herself , “ Why was I made to wear these awful scars ?
” Phúc was told that the reason she suffered was because “ the life I had lived before my own must have been bad.
” Phúc ’ s experience made her want to become a doctor .
She devoted herself to her @ @ @ @ @ @ @ her suffering .
In 1982 , while studying in Saigon , Phúc found a copy of the New Testament in a library and began reading the Gospels .
Instead of taking her life , Phúc decided to become a Christian .
That happened at Christmas that same year .
“ That faith , it helped me a lot , ” she related .
She was captivated by the suffering she read that Jesus had endured in order to bring people like her the possibility of a new life .
“ I had never @ @ @ @ @ @ @ wounded one , the one who bore scars , ” she said .
“ His entire ministry , it seemed , pointed to one straightforward claim : “ I am the way you get to God ; there is no other way but me , ” she continued .
Phúc finally “ experienced the kind of healing that can only come from God ” on Christmas Eve of the same year when she converted to Christianity .
Phúc said the most difficult lesson for her to learn in her new faith was to @ @ @ @ @ @ @ she was filled with anger and it seemed impossible to forgive her enemies .
However , Phúc described how prayer helped her to heal .
“ My enemies list became my prayer list , ” she said in the CBC docs video .
“ I realized to myself , ‘ Wow , Kim , you pray for your enemies ?
This means you love.
’ ” She now says that “ forgiveness set my heart free.
” “ I forgive everyone who caused my suffering , even the pilot , commander , people @ @ @ @ @ @ @ In her testimony on Christianity Today , Phúc declared , “ My faith in Jesus has enabled me to forgive those who have hurt and scarred me.
” “ Nearly half a century has passed since I found myself running—frightened , naked , and in pain—down that road in Vietnam , ” Phúc said .
“ I will never forget the horrors of that day—the bombs , the fire , the shrieks , the fear .
Nor will I forget the years of trial and torment that followed .
But when I think @ @ @ @ @ @ @ and peace that comes from faith in Jesus—I realize there is nothing greater or more powerful than the love of our blessed Savior.
” Although Phúc previously hated her photograph , she came to change , saying , “ today , I thank God for that picture .
Today , I thank God for everything—even for that road .
Especially for that road.
” She now realizes that had it not been for the bombs that dropped , she never would have wanted to become a doctor , never would have embarked on @ @ @ @ @ @ @ have encountered the Bible , and never would have become a Christian .
Phúc revealed on Premier Christianity that her scar from the napalm burns reminds her of God ’ s presence .
She described her scar as a mark that God stamped onto her body to remind her of His constant presence .
Phúc said the more she prayed , the more peace she felt .
She continued , “ Every time I touch my scar , I am so thankful.
” She referred to her scar as a miracle .
Phúc @ @ @ @ @ @ @ meet the pilot who dropped the bomb on her .
While the identity of the pilot is unknown , Phúc hopes that he is still alive so she can one day hug him .
She desires to tell him , “ I love you .
I pray for you .
I forgive you.
” “ We have to show love , hope , and forgiveness because every person needs that – rich or poor , every human being needs those things , ” she said .
“ I realize , ” Phúc said @ @ @ @ @ @ @ brought so much suffering also brought great healing .
Those bombs led me to Christ.
” After the war , Phúc was used by the North Vietnamese socialist government as a war symbol .
Phúc and her husband received permission from the government to travel to Russia for their honeymoon .
When the plane stopped to refuel in Newfoundland , they left the plane to escape to Canada .
They now live in Toronto with their two children and a grandchild .

Kim Phúc amazingly relates how she is now grateful for the bomb that dropped on her since it brought her to a faith that taught her to forgive
TORONTO, Canada, May 29, 2020 (LifeSiteNews) – The “napalm girl” famously captured in Nick Ut’s Pulitzer Prize-winning 1970s photograph has related her incredible journey from a pagan life of bitterness and hatred to a new life of love and forgiveness through her discovery of Christianity.
On June 8, 1972, South Vietnamese military bombed Phan Thị Kim Phúc’s village. The highly flammable sticky napalm burned Phúc’s clothes and skin as she fled. As the nine-year-old Phúc ran naked and burning from the village, she was captured in a picture by a Vietnamese American photographer, Nick Ut.
The picture, named ‘Napalm Girl,’ became a symbol of the suffering and cruelty of the Vietnam war. When Phúc first saw the photo, 14 months after it was published, she wished it had never been taken. She wondered why the photographer would have taken that picture when she was “in agony,” “naked,” and “so ugly.”
Phúc was sent to a hospital where she underwent more than a dozen surgeries in 14 months.
“I had to deal with the pain every single day,” she said in a video produced by CBC docs.
Phúc related how she built up “hatred, bitterness, and anger” against the people who had done this to her.
“I was just living with the question, ‘ Why me?’ What that happened to me?’”
The pain and unanswered questions led Phúc to want to take her own life ten years later, in 1982.
“I thought that after I die, no more suffering, no more pain,” she said.
“I was in agony. Naked. So ugly. I wish that picture wasn’t taken.” Phan Thị Kim Phúc’s life changed forever when she became known as “the napalm girl” in a Pulitzer Prize-winning photograph. She offers her Brief But Spectacular take on forgiveness and that girl in the picture. pic.twitter.com/H4zglrxkfk — CBC Docs (@cbcdocs) January 16, 2020
Phúc was raised in the Cao Dai religion. For years, she prayed to the gods of Cao Dai for peace without receiving a response. She continually asked herself, “Why was I made to wear these awful scars?” Phúc was told that the reason she suffered was because “the life I had lived before my own must have been bad.”
Phúc’s experience made her want to become a doctor. She devoted herself to her studies in an attempt to escape from her suffering. In 1982, while studying in Saigon, Phúc found a copy of the New Testament in a library and began reading the Gospels.
Her life was changed forever.
Instead of taking her life, Phúc decided to become a Christian. That happened at Christmas that same year.
“That faith, it helped me a lot,” she related.
She was captivated by the suffering she read that Jesus had endured in order to bring people like her the possibility of a new life. “I had never been exposed to this side of Jesus—the wounded one, the one who bore scars,” she said.
“His entire ministry, it seemed, pointed to one straightforward claim: “I am the way you get to God; there is no other way but me,” she continued.
Phúc finally “experienced the kind of healing that can only come from God” on Christmas Eve of the same year when she converted to Christianity.
Phúc said the most difficult lesson for her to learn in her new faith was to forgive her enemies. She recalled that she was filled with anger and it seemed impossible to forgive her enemies. However, Phúc described how prayer helped her to heal.
“My enemies list became my prayer list,” she said in the CBC docs video.
“I realized to myself, ‘Wow, Kim, you pray for your enemies? This means you love.’”
She now says that “forgiveness set my heart free.”
“I forgive everyone who caused my suffering, even the pilot, commander, people controlling me,” she said.
In her testimony on Christianity Today, Phúc declared, “My faith in Jesus has enabled me to forgive those who have hurt and scarred me.”
“Nearly half a century has passed since I found myself running—frightened, naked, and in pain—down that road in Vietnam,” Phúc said. “I will never forget the horrors of that day—the bombs, the fire, the shrieks, the fear. Nor will I forget the years of trial and torment that followed. But when I think about how far I have come—the freedom and peace that comes from faith in Jesus—I realize there is nothing greater or more powerful than the love of our blessed Savior.”
Although Phúc previously hated her photograph, she came to change, saying, “today, I thank God for that picture. Today, I thank God for everything—even for that road. Especially for that road.” She now realizes that had it not been for the bombs that dropped, she never would have wanted to become a doctor, never would have embarked on the path of studies, never would have encountered the Bible, and never would have become a Christian.
Phúc revealed on Premier Christianity that her scar from the napalm burns reminds her of God’s presence. She described her scar as a mark that God stamped onto her body to remind her of His constant presence. Phúc said the more she prayed, the more peace she felt. She continued, “Every time I touch my scar, I am so thankful.” She referred to her scar as a miracle.
Phúc’s dream is to one day meet the pilot who dropped the bomb on her. While the identity of the pilot is unknown, Phúc hopes that he is still alive so she can one day hug him. She desires to tell him, “I love you. I pray for you. I forgive you.”
“We have to show love, hope, and forgiveness because every person needs that – rich or poor, every human being needs those things,” she said.
“I realize,” Phúc said, “That those same bombs that brought so much suffering also brought great healing. Those bombs led me to Christ.”
After the war, Phúc was used by the North Vietnamese socialist government as a war symbol. Phúc and her husband received permission from the government to travel to Russia for their honeymoon. When the plane stopped to refuel in Newfoundland, they left the plane to escape to Canada. They now live in Toronto with their two children and a grandchild.
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lifesitenews--2020-05-29--Catholic diocese family ministries’ director: We must refer to trans students using preferred pronou

Catholic diocese family ministries’ director: We must refer to trans students using preferred pronoun

DROP Disney+ : New teen film 'Out ' features openly homosexual main character !
Sign the petition here .
May 29 , 2020 ( LifeSiteNews ) – In the latest installment of a [ email protected ] series , Teresa Hartnett , director of Family Ministries for the Roman Catholic Diocese of Hamilton , spoke on the subject of “ Gender , Sexuality , and the Catholic Church.
” Like many events during this pandemic , the presentation had to move online , with participants tuning in at 9:30 a.m. EDT on May 23 .
For the bulk of the @ @ @ @ @ @ @ overview of Catholic teachings , such as Genesis ’ account that we are created male and female , the instruction to “ be fruitful and multiply , ” the foundation of natural law , Pope Paul VI ’ s Humanae Vitae , St. John Paul II ’ s Theology of the Body , etc .
“ We can see that as we become what some would call more ‘ sexually liberated ’ in the world , the result has not been that positive for human beings and there ’ s lots of data @ @ @ @ @ @ @ .
She mentioned that she sits on a sexual health network in Hamilton and they ’ re seeing STI rates increasing , for example .
However , Hartnett raised eyebrows when she turned to answer questions from webinar participants after the recording of the presentation ended .
She said if a student in the Catholic school system asks to be called by another name , “ we would do so.
” She also expressed that she believes such students should be referred to by the pronouns they request , but depending on the @ @ @ @ @ @ @ parental involvement , she thinks the school should take directives from the parents as well .
“ We are teaching them ; we ’ re not denying our teachings , but we ’ re also not there to tell them who they should be and how they should be.
” She does not believe that calling students by incorrect pronouns contradicts Catholic teachings .
In response to a question about whether Catholic schools should permit gender-confused students to decide for themselves which washroom or change room to use , or even which sex @ @ @ @ @ @ @ school trips , Hartnett replied that every board has their protocols .
That said , if parents insist that their child be allowed to use the washroom of the opposite sex , Hartnett said , “ legally , from the courts ’ perspective , we don ’ t have a choice on that.
” She acknowledged that other students might be made uncomfortable and proposed some alternatives .
She suggested that “ students go to the bathroom one at a time ” or “ If someone is going into the bathroom and this @ @ @ @ @ @ @ they should have the right to come back to class and go afterwards.
” “ We don ’ t have to make it a big deal , ” Hartnett stated .
“ We just have to understand how can we support everyone without hurting the child that ’ s in front of us.
” While she spoke of not wanting to “ harm ” a child by not referring to them in the way they wish , she also justified her position by reference to the “ legal implications.
” If the Catholic @ @ @ @ @ @ @ , Hartnett pointed out that there would be a slew of consequences — “ It may be that we lose funding for Catholic education.
” “ We may end up having to go , as they say , to the mat on this , but for now we are in this place and I think we have to be clear on our teachings … and we should not deny calling our other students by the proper pronouns , ” she conceded .
“ This is what some people are suggesting and I think @ @ @ @ @ @ @ Recently , one Catholic school board in the Hamilton Diocese , the Waterloo Catholic District School Board , revealed the flag it will fly during June for Pride Month – people in rainbow hues surrounding Jesus , with the caption , “ We are all wonderfully made — We love because he first loved us ( 1 John 4:19 ) .
” The next [ email protected ] presentation will be delivered by Reverend Cornelius O ’ Mahony , the Diocese of Hamilton ’ s Vicar for Education , on November 21 .

DROP Disney+: New teen film 'Out' features openly homosexual main character! Sign the petition here.
May 29, 2020 (LifeSiteNews) – In the latest installment of a [email protected] series, Teresa Hartnett, director of Family Ministries for the Roman Catholic Diocese of Hamilton, spoke on the subject of “Gender, Sexuality, and the Catholic Church.”
Like many events during this pandemic, the presentation had to move online, with participants tuning in at 9:30 a.m. EDT on May 23.
For the bulk of the presentation, Hartnett provided a fairly standard overview of Catholic teachings, such as Genesis’ account that we are created male and female, the instruction to “be fruitful and multiply,” the foundation of natural law, Pope Paul VI’s Humanae Vitae, St. John Paul II’s Theology of the Body, etc.
“We can see that as we become what some would call more ‘sexually liberated’ in the world, the result has not been that positive for human beings and there’s lots of data to support this,” Hartnett said.
She mentioned that she sits on a sexual health network in Hamilton and they’re seeing STI rates increasing, for example. However, Hartnett raised eyebrows when she turned to answer questions from webinar participants after the recording of the presentation ended.
She said if a student in the Catholic school system asks to be called by another name, “we would do so.” She also expressed that she believes such students should be referred to by the pronouns they request, but depending on the age of the child and level of parental involvement, she thinks the school should take directives from the parents as well.
“We are teaching them; we’re not denying our teachings, but we’re also not there to tell them who they should be and how they should be.”
She does not believe that calling students by incorrect pronouns contradicts Catholic teachings.
In response to a question about whether Catholic schools should permit gender-confused students to decide for themselves which washroom or change room to use, or even which sex to share a room with on overnight school trips, Hartnett replied that every board has their protocols. That said, if parents insist that their child be allowed to use the washroom of the opposite sex, Hartnett said, “legally, from the courts’ perspective, we don’t have a choice on that.”
She acknowledged that other students might be made uncomfortable and proposed some alternatives. She suggested that “students go to the bathroom one at a time” or “If someone is going into the bathroom and this (transgender) person goes in, they should have the right to come back to class and go afterwards.”
“We don’t have to make it a big deal,” Hartnett stated. “We just have to understand how can we support everyone without hurting the child that’s in front of us.”
While she spoke of not wanting to “harm” a child by not referring to them in the way they wish, she also justified her position by reference to the “legal implications.”
If the Catholic school board was to break the law, Hartnett pointed out that there would be a slew of consequences — “It may be that we lose funding for Catholic education.”
“We may end up having to go, as they say, to the mat on this, but for now we are in this place and I think we have to be clear on our teachings … and we should not deny calling our other students by the proper pronouns,” she conceded. “This is what some people are suggesting and I think that is a problem for sure.”
Recently, one Catholic school board in the Hamilton Diocese, the Waterloo Catholic District School Board, revealed the flag it will fly during June for Pride Month – people in rainbow hues surrounding Jesus, with the caption, “We are all wonderfully made — We love because he first loved us (1 John 4:19).”
The next [email protected] presentation will be delivered by Reverend Cornelius O’Mahony, the Diocese of Hamilton’s Vicar for Education, on November 21.
Contact information for respectful communications:
Family Ministry Office – Diocese of Hamilton
Director Teresa Hartnett
(905) 528-7988 x2250
[email protected]
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lifesitenews--2020-05-29--More than 40% of COVID deaths in multiple countries came from nursing homes: reports

May 29 , 2020 ( LifeSiteNews ) – As policymakers and healthcare workers continue to manage the COVID-19 crisis , one of the biggest questions to emerge is how many lives could have been saved had society focused on isolating the elderly instead of pursuing a comprehensive lockdown strategy that actually exacerbated the spread among the most vulnerable Americans .
As of May 28 , the United States is estimated to have seen more than 1.7 million COVID-19 cases , with more than 102,000 deaths and 494,000 recoveries .
An estimated 42 percent of those deaths have come from nursing @ @ @ @ @ @ @ Foundation for Research on Equal Opportunity .
“ 2.1 million Americans , representing 0.62 percent of the U.S. population , reside in nursing homes and assisted living facilities , ” explained health policy analyst Avik Roy .
“ Among states reporting their death totals , 42 percent of COVID deaths have taken place in long-term care facilities ; we estimate the share as 43 percent for the full U.S. population , based on incorporating the demographics of the non-reporting states.
” Further , Roy noted , the true answer could be even higher @ @ @ @ @ @ @ “ exclude from their nursing home death tallies those who die in a hospital , even if they were originally infected in an assisted living facility.
” New York , the state hardest hit by COVID-19 at more than 29,000 deaths , has been under fire for weeks over Democrat Gov .
Andrew Cuomo ’ s decision to force nursing homes to admit patients diagnosed with the virus , despite the fact that it primarily targets the elderly .
By contrast , Florida Republican Gov .
Ron DeSantis let nursing homes refuse to @ @ @ @ @ @ @ hospitals instead .
“ As a result , the death toll in nursing homes in a state with a bigger and elderly population was estimated this week to be approximately 875 — a lot less than the approximately 5,000 estimated deaths in New York nursing homes by the middle of May , ” Jonathan Tobin observed in Newsweek .
Despite the mounting evidence that nursing home transmission is the largest single driver of COVID-19 ’ s spread and death toll , not every state has taken action to course-correct .
In Minnesota , @ @ @ @ @ @ @ still forcing non-COVID residents to share rooms with people who have contracted the virus .
Nor is the phenomenon confined to the United States .
A report from the International Long Term Care Policy Network found that more than 40 percent of COVID-19 deaths in Austria , Australia , Belgium , Canada , Denmark , France , Germany , Hong Kong , Hungary , Ireland , Israel , Norway , Portugal , Singapore , South Korea , Spain , Sweden , and the United Kingdom were also composed of nursing home residents .
@ @ @ @ @ @ @ populations , most states responded to the outbreak by imposing strict limits on “ non-essential ” activity , including delays of non-urgent medical procedures .
As a result , hundreds of thousands of jobs have been lost , with more than 33 million Americans filing for unemployment and studies predicting that tens of thousands of small businesses that have closed down will never reopen .
Defenders of the lockdown strategy have insisted this was a necessary sacrifice to save lives , although mounting evidence suggests that the response to COVID-19 carries public-health consequences @ @ @ @ @ @ @ 500 doctors wrote the Trump administration warning that it is “ impossible to overstate the short , medium , and long-term harm to people ’ s health with a continued shutdown , ” and that “ millions of casualties … will be hiding in plain sight , but they will be called alcoholism , homelessness , suicide , heart attack , stroke , or kidney failure.
” Readers can click here for LifeSiteNews ’ live updates on the coronavirus and its impact all over the world .

States such as Florida that locked down nursing homes had a far lower death rate than states like New York that admitted patients with the virus.
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May 29, 2020 (LifeSiteNews) – As policymakers and healthcare workers continue to manage the COVID-19 crisis, one of the biggest questions to emerge is how many lives could have been saved had society focused on isolating the elderly instead of pursuing a comprehensive lockdown strategy that actually exacerbated the spread among the most vulnerable Americans.
As of May 28, the United States is estimated to have seen more than 1.7 million COVID-19 cases, with more than 102,000 deaths and 494,000 recoveries. An estimated 42 percent of those deaths have come from nursing homes, according to analysis from the Foundation for Research on Equal Opportunity.
“2.1 million Americans, representing 0.62 percent of the U.S. population, reside in nursing homes and assisted living facilities,” explained health policy analyst Avik Roy. “Among states reporting their death totals, 42 percent of COVID deaths have taken place in long-term care facilities; we estimate the share as 43 percent for the full U.S. population, based on incorporating the demographics of the non-reporting states.”
Updated at @FREOPP: Our maps and spreadsheet of #COVID19 nursing home & assisted living facility fatalities now include data from AK, WY, UT, KS. Still remarkable: 42% of all U.S. #coronavirus fatalities are occurring in 0.6% of the population. https://t.co/a9HUGgBl0m pic.twitter.com/hBRAtU4Kvv — Avik Roy (@Avik) May 28, 2020
Further, Roy noted, the true answer could be even higher, as states such as New York “exclude from their nursing home death tallies those who die in a hospital, even if they were originally infected in an assisted living facility.”
New York, the state hardest hit by COVID-19 at more than 29,000 deaths, has been under fire for weeks over Democrat Gov. Andrew Cuomo’s decision to force nursing homes to admit patients diagnosed with the virus, despite the fact that it primarily targets the elderly.
By contrast, Florida Republican Gov. Ron DeSantis let nursing homes refuse to admit COVID-19 patients, sending them to hospitals instead. “As a result, the death toll in nursing homes in a state with a bigger and elderly population was estimated this week to be approximately 875 — a lot less than the approximately 5,000 estimated deaths in New York nursing homes by the middle of May,” Jonathan Tobin observed in Newsweek.
Despite the mounting evidence that nursing home transmission is the largest single driver of COVID-19’s spread and death toll, not every state has taken action to course-correct. In Minnesota, for instance, some nursing homes are still forcing non-COVID residents to share rooms with people who have contracted the virus.
Nor is the phenomenon confined to the United States. A report from the International Long Term Care Policy Network found that more than 40 percent of COVID-19 deaths in Austria, Australia, Belgium, Canada, Denmark, France, Germany, Hong Kong, Hungary, Ireland, Israel, Norway, Portugal, Singapore, South Korea, Spain, Sweden, and the United Kingdom were also composed of nursing home residents.
Instead of targeted policies to secure vulnerable populations, most states responded to the outbreak by imposing strict limits on “non-essential” activity, including delays of non-urgent medical procedures. As a result, hundreds of thousands of jobs have been lost, with more than 33 million Americans filing for unemployment and studies predicting that tens of thousands of small businesses that have closed down will never reopen.
Defenders of the lockdown strategy have insisted this was a necessary sacrifice to save lives, although mounting evidence suggests that the response to COVID-19 carries public-health consequences of its own. This week, 500 doctors wrote the Trump administration warning that it is “impossible to overstate the short, medium, and long-term harm to people’s health with a continued shutdown,” and that “millions of casualties … will be hiding in plain sight, but they will be called alcoholism, homelessness, suicide, heart attack, stroke, or kidney failure.”
Readers can click here for LifeSiteNews’ live updates on the coronavirus and its impact all over the world.
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lifesitenews--2020-05-29--US doctor: America must reopen to flatten curve on mental health crisis

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Sign the petition here .
May 29 , 2020 ( LifeSiteNews ) – Fighting to protect the health of the economy and the health of the people are not mutually exclusive endeavors .
In fact , they are strongly related .
While COVID-19 does present a significant threat to the physical health of at-risk individuals , the shutdown poses a more significant threat to the mental health of all individuals .
As a physician anesthesiologist practicing pain medicine and addiction medicine for the past 25 years @ @ @ @ @ @ @ in the mental health of my patients since stay-at-home orders have been in place .
In my pain practice , there has been an increase of over 30 percent of patients requiring medical attention with respect to anxiety as relates to their pain .
And in my addiction practice , I 've seen at least a 50 percent increase in overdose and unfortunately a 30 percent increase of death related to substance use disorders .
In this article , I will not spout political ideals , but rather present medical truths about the @ @ @ @ @ @ @ spotlight .
Most political arguments surrounding opening up America are focused on the economic state of the country and individual households .
With unemployment at unprecedented levels , there is much discussion about failing businesses , lost income , and people ’ s inability to support their families .
But that is a skin-deep outlook that only sees a financial crisis , not the deeper mental health crisis .
The counterarguments focus on the risk of additional exposure and promote continued isolation .
But the risk of isolation on mental health is not @ @ @ @ @ @ @ unemployment and isolation are well-known to follow a path straight to depression .
Combine the two and a person is now on the expressway to poor mental health .
It ’ s a road that often ends in the very thing we are fighting against with the coronavirus : death .
COVID-19 directly and indirectly affects the mental health of the population .
Simply the fear of the unknown , the threat of harm to one ’ s family , the invisible danger , and more causes stress , anxiety , and even @ @ @ @ @ @ @ stressors of lost loved ones , unemployment , isolation , and domestic violence , and there is no arguing that mental health is greatly affected during this global pandemic .
The Kaiser Family Foundation ( KFF ) recently conducted a survey that 47 percent of adults sheltering in place reported negative mental health effects due to worry or stress related to the coronavirus .
However , those not sheltering in place reported a significantly lower effect on their mental health at 37 percent .
This study was conducted March 25-30 , and it @ @ @ @ @ @ @ only increased since then .
However , the relation to the coronavirus has likely shifted from the direct fear of the virus to the indirect stressors of unemployment and isolation .
Stress and anxiety often go hand-in-hand with depression .
According to the Anxiety and Depression Association of America ( ADAA ) , nearly 50 percent of people diagnosed with depression are also diagnosed with an anxiety disorder .
As anxiety rises , so does depression , and vice versa .
Anxiety disorders are highly treatable , but the ADAA states only 36.9 @ @ @ @ @ @ @ a statistic that was procured before this pandemic .
Now , amid stay-at-home orders and the high demand on our healthcare system , the number of those not receiving treatment is most likely much higher .
Stay-at-home orders are meant to keep us safe .
Unfortunately , many people are not safe at home , either from themselves or a member of their household .
Substance abuse , domestic abuse , and suicide are sharply on the rise .
Local and state-run hotlines have reported sizable increases in call volume , as highlighted @ @ @ @ @ @ @ Washington Post .
The Substance Abuse and Mental Health Services Administration ( SAMHSA ) confirmed to The Health 202 that texts to the federal government mental health hotline increased by more than 1,000 percent in April .
Furthermore , the National Domestic Abuse Hotline call volume increased by 12 percent at the end of April .
A legal information service run by National Network to End Domestic Violence also received three times the number of emails relating to the coronavirus in April than it did in March .
The increase in contacts to @ @ @ @ @ @ @ the worsening mental health crisis .
Most of these figures were reported in April , and the weight of the global pandemic has only gotten heavier as time in isolation continues .
The threat of harm due to substance abuse , domestic violence , and suicide must be considered as much as the viral threat of COVID-19 .
The elderly vs. the employed Older adults are more vulnerable to serious illness due to the coronavirus but are less at risk to worsened mental health that younger generations are experiencing due to unemployment .
@ @ @ @ @ @ @ homes .
In fact , the latest study shows that 42 percent of COVID-19 deaths are in nursing homes .
However , only 1.8 percent of the U.S. population are in nursing homes .
Therefore , widespread stay-at-home orders are unnecessary to protect the vast majority of the at-risk population .
COVID-19 poses very little threat against the working population .
The median age for all workers employed nationwide in 2018 was 41.9 , with the most common age to retire at 62 .
According to the latest COVID-19 statistics , people up @ @ @ @ @ @ @ than 1 percent risk of death due to the virus .
The next age bracket , between 35 and 64 years old , only account for 3.7 percent of all COVID-19 deaths .
The vast majority of people below age 65 succumbed to the virus due to underlying conditions .
So the risk to the employed population without underlying conditions is negligible .
Unemployment poses a much greater threat against the vast majority of the population than COVID-19 .
The mental health risks far outshine the physical health risks .
Adults who primarily @ @ @ @ @ @ @ because they are most at risk of their lives being disrupted , financially and socially , by the coronavirus .
According to the KFF analysis , people whose lives have been disrupted “ a lot ” or “ some ” are significantly more likely to report negative mental health impacts related to the coronavirus than those whose lives have only been disrupted “ a little.
” Opening up America for the sake of mental health People who have lost their jobs are among the majority of people whose lives have been disrupted the @ @ @ @ @ @ @ loss of income , plus all of the stressors related to unemployment , quickly add up to a serious mental health issue .
The majority of people in the workforce are at very low risk of serious illness due to the coronavirus .
Yet they are at the highest risk of mental health issues .
The higher risk of mental health issues also leads to higher risks of substance abuse , domestic abuse , and suicide .
Thus , we must consider the mental health threat to the younger population as much as @ @ @ @ @ @ @ elderly population .
Ongoing isolation and unemployment poses a larger threat to the majority of the population , and the majority of the population are at very low risk of serious illness due to COVID-19 .
Now that we have measures in place to support our healthcare institutions during this pandemic , we must shift our focus to safely opening up America .
Opening up America is not just about the economy , it is about preserving and supporting the mental health of our nation .
We must take this mental health crisis @ @ @ @ @ @ @ or we will see a casualty toll that could have been prevented .
Shining a light on the shadows of COVID-19 Mental health issues due to COVID-19 are being endured in the shadows .
We need to shine a light on the pandemic ’ s ever-increasing threat against the mental health of the people .
People have a right to speak up for their mental health as much as physical health , and we must listen with equal attention .
We should not sacrifice one to spare the other .
If you are @ @ @ @ @ @ @ speak up !
Doctors , nurses , psychologists , therapists , and other health professionals need to share their data on COVID-19 ’ s effect on their patients .
We must be the voice for the people whose mental health has worsened during this pandemic .
Compile your data , publish articles , contact the media , and reach out to local and state governments .
Serving our patients has to go beyond the walls of our offices to protect the mental health of our nation .
If you are struggling with depression @ @ @ @ @ @ @ ideations , please reach out to others for help .
There is a light at the end of the tunnel , and these resources will help you find it : Dr. Dombrowski is a board certified anesthesiologist , pain physician and addiction medicine specialist .
He practices in Washington , D.C .
He recently served as a secretary to the American Society of Anesthesiologist .
He is a Knight of Malta .

DROP Disney+: New teen film 'Out' features openly homosexual main character! Sign the petition here.
May 29, 2020 (LifeSiteNews) – Fighting to protect the health of the economy and the health of the people are not mutually exclusive endeavors. In fact, they are strongly related. While COVID-19 does present a significant threat to the physical health of at-risk individuals, the shutdown poses a more significant threat to the mental health of all individuals.
As a physician anesthesiologist practicing pain medicine and addiction medicine for the past 25 years, I have seen an alarming decrease in the mental health of my patients since stay-at-home orders have been in place. In my pain practice, there has been an increase of over 30 percent of patients requiring medical attention with respect to anxiety as relates to their pain. And in my addiction practice, I've seen at least a 50 percent increase in overdose and unfortunately a 30 percent increase of death related to substance use disorders.
In this article, I will not spout political ideals, but rather present medical truths about the harm being done outside of the political spotlight.
COVID-19: Unemployment, isolation, and mental health
Most political arguments surrounding opening up America are focused on the economic state of the country and individual households. With unemployment at unprecedented levels, there is much discussion about failing businesses, lost income, and people’s inability to support their families. But that is a skin-deep outlook that only sees a financial crisis, not the deeper mental health crisis.
The counterarguments focus on the risk of additional exposure and promote continued isolation. But the risk of isolation on mental health is not being considered as it should. Both unemployment and isolation are well-known to follow a path straight to depression. Combine the two and a person is now on the expressway to poor mental health. It’s a road that often ends in the very thing we are fighting against with the coronavirus: death.
COVID-19’s effect on mental health
COVID-19 directly and indirectly affects the mental health of the population. Simply the fear of the unknown, the threat of harm to one’s family, the invisible danger, and more causes stress, anxiety, and even paranoia. Then add the more tangible stressors of lost loved ones, unemployment, isolation, and domestic violence, and there is no arguing that mental health is greatly affected during this global pandemic.
Stress and anxiety
The Kaiser Family Foundation (KFF) recently conducted a survey that 47 percent of adults sheltering in place reported negative mental health effects due to worry or stress related to the coronavirus. However, those not sheltering in place reported a significantly lower effect on their mental health at 37 percent. This study was conducted March 25-30, and it is reasonable to assume these figures have only increased since then. However, the relation to the coronavirus has likely shifted from the direct fear of the virus to the indirect stressors of unemployment and isolation.
Depression
Stress and anxiety often go hand-in-hand with depression. According to the Anxiety and Depression Association of America (ADAA), nearly 50 percent of people diagnosed with depression are also diagnosed with an anxiety disorder. As anxiety rises, so does depression, and vice versa. Anxiety disorders are highly treatable, but the ADAA states only 36.9 percent of those suffering receive treatment — a statistic that was procured before this pandemic. Now, amid stay-at-home orders and the high demand on our healthcare system, the number of those not receiving treatment is most likely much higher.
Abuse and suicide
Stay-at-home orders are meant to keep us safe. Unfortunately, many people are not safe at home, either from themselves or a member of their household. Substance abuse, domestic abuse, and suicide are sharply on the rise. Local and state-run hotlines have reported sizable increases in call volume, as highlighted by The Health 202 article in The Washington Post.
The Substance Abuse and Mental Health Services Administration (SAMHSA) confirmed to The Health 202 that texts to the federal government mental health hotline increased by more than 1,000 percent in April. Furthermore, the National Domestic Abuse Hotline call volume increased by 12 percent at the end of April. A legal information service run by National Network to End Domestic Violence also received three times the number of emails relating to the coronavirus in April than it did in March.
The increase in contacts to distress hotlines is a clear indication of the worsening mental health crisis. Most of these figures were reported in April, and the weight of the global pandemic has only gotten heavier as time in isolation continues. The threat of harm due to substance abuse, domestic violence, and suicide must be considered as much as the viral threat of COVID-19.
The elderly vs. the employed
Older adults are more vulnerable to serious illness due to the coronavirus but are less at risk to worsened mental health that younger generations are experiencing due to unemployment. COVID-19 imposes the greatest threat in nursing homes. In fact, the latest study shows that 42 percent of COVID-19 deaths are in nursing homes. However, only 1.8 percent of the U.S. population are in nursing homes. Therefore, widespread stay-at-home orders are unnecessary to protect the vast majority of the at-risk population.
COVID-19 poses very little threat against the working population. The median age for all workers employed nationwide in 2018 was 41.9, with the most common age to retire at 62. According to the latest COVID-19 statistics, people up to 44 years old are at less than 1 percent risk of death due to the virus. The next age bracket, between 35 and 64 years old, only account for 3.7 percent of all COVID-19 deaths. The vast majority of people below age 65 succumbed to the virus due to underlying conditions. So the risk to the employed population without underlying conditions is negligible.
Unemployment poses a much greater threat against the vast majority of the population than COVID-19. The mental health risks far outshine the physical health risks. Adults who primarily make up the workforce are most susceptible because they are most at risk of their lives being disrupted, financially and socially, by the coronavirus. According to the KFF analysis, people whose lives have been disrupted “a lot” or “some” are significantly more likely to report negative mental health impacts related to the coronavirus than those whose lives have only been disrupted “a little.”
Opening up America for the sake of mental health
People who have lost their jobs are among the majority of people whose lives have been disrupted the most. The loss of employment and loss of income, plus all of the stressors related to unemployment, quickly add up to a serious mental health issue. The majority of people in the workforce are at very low risk of serious illness due to the coronavirus. Yet they are at the highest risk of mental health issues. The higher risk of mental health issues also leads to higher risks of substance abuse, domestic abuse, and suicide.
Thus, we must consider the mental health threat to the younger population as much as we consider the physical threat to the elderly population. Ongoing isolation and unemployment poses a larger threat to the majority of the population, and the majority of the population are at very low risk of serious illness due to COVID-19.
Now that we have measures in place to support our healthcare institutions during this pandemic, we must shift our focus to safely opening up America. Opening up America is not just about the economy, it is about preserving and supporting the mental health of our nation. We must take this mental health crisis as serious as the viral threat, or we will see a casualty toll that could have been prevented.
Shining a light on the shadows of COVID-19
Mental health issues due to COVID-19 are being endured in the shadows. We need to shine a light on the pandemic’s ever-increasing threat against the mental health of the people. People have a right to speak up for their mental health as much as physical health, and we must listen with equal attention. We should not sacrifice one to spare the other.
If you are in a position to be heard, speak up! Doctors, nurses, psychologists, therapists, and other health professionals need to share their data on COVID-19’s effect on their patients. We must be the voice for the people whose mental health has worsened during this pandemic. Compile your data, publish articles, contact the media, and reach out to local and state governments. Serving our patients has to go beyond the walls of our offices to protect the mental health of our nation.
If you are struggling with depression, anxiety, abuse, or suicidal ideations, please reach out to others for help. There is a light at the end of the tunnel, and these resources will help you find it:
SAMHSA’s National Helpline
Disaster Distress Helpline
National Domestic Abuse Hotline
National Network to End Domestic Violence
National Suicide Prevention Lifeline
Dr. Dombrowski is a board certified anesthesiologist, pain physician and addiction medicine specialist. He practices in Washington, D.C. He recently served as a secretary to the American Society of Anesthesiologist. He is a Knight of Malta.
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