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Priests for Life Canada Volume 2003, Issue Three                                           Fall 2003  We can rely on our patrons Our Lady of Guadalupe, St. Joseph & St. Michael

    The New Age Movement (NAM) is a subtle but very real danger to the Catholic faith and to Christian values, and in particular, to human life, substituting myths for reality. “The time is sure to come when, far from being content with sound teaching, people will be avid for the latest novelty and collect themselves a whole series of teachers according to their own tastes; and then, instead of listening to the truth, they will turn to myths” (2 Tim 4:3). The objective truth is that one day each of us will come face to face with God, Who will judge us and hold us accountable for the truths He has made known to us (Rom 1:18). NAM’s adherence to myths, rather than objective truth, is evident in its ethical relativism, which allows individuals to choose from different alternatives, accepting whatever each person has chosen. Ethics becomes a matter of personal opinion. Consequently, if a person chooses to be pro-contraception, pro-abortion, anti-life, etc., each individual’s decision is regarded as acceptable and righteous. There is little concern for veracity and consistency. Things and people are valued according to their efficiency, usefulness, and profit potential. The greatest error underlying the NAM mythology is the assumption that there are no truths that we must be concerned about, obligating us to reject it because it lacks a basis in objective reality.

Pope John Paul II points out that the NAM “is only a new way of practising Gnosticism that distorts and replaces God’s Word with purely human words” (Pope John Paul II, Crossing the Threshold of Hope, (Knopf) p. 90). NAM’s false teachings deny the distinction between truth and lies, between good and evil. The NAM disguises itself and permeates and contaminates many aspects of our daily life without attracting much attention, and accordingly, is a real threat to unaware and vulnerable Catholics and Christians. “New Age ideas often open up a way for themselves in preaching, catechesis, congresses, and retreats, and thus, come to influence even practicing Catholics, who may not be aware of the incompatibility of these ideas with the faith of the Church” (John Paul II, Address to the United States Bishops of Iowa, Kansas, Missouri and Nebraska on their “Ad Limina” visit, 28 May 1993). This is evident in the devaluation and breakdown of family structure when NAM’s confused behaviour patterns and apathy often lead to neglect of natural law and children. Open relationship practices encourage immoral sex outside of marriage and this is justified, in their opinion, as an expression of love with the principle “as long as what you do is done with love, and doesn’t harm anyone, then it’s okay” (Randall Baer, Inside the New Age Nightmare, (1989) p. 126). Their immoral ethical imbalance denies the existence of sin, and consequently, promotes the destruction of marriage and family life.

Scripture warns us to be watchful and ready: “Make sure that no one traps you and deprives you of your freedom by some secondhand, empty rational philosophy based on the principles of this world instead of on Christ” (Col 2:8). Whereas, it is true that mankind and the earth have been abused, and greed has destroyed much of our respect for life and environment, the answers do not lie in pagan mythology but “in Biblical appreciation for creation, and man’s role in it, without falling into the opposite and more damning error of worshiping the creature rather than the Creator” (Elliot Miller, A Crash Course on the New Age Movement, (1989) p. 87).

Working Definition
The New Age Movement is an unstructured eclectic movement that incorporates various experiences, beliefs, ideas and practices from many different sources. It is a syncretism of esoteric, occult, and secular elements. It can be described as a network of individuals and groups that share a common mentality and a flexible communication system. NAM claims belief in the oneness of everything: Monism: everyone is God; Pantheism: everything is divine; and Millennialism: the Age of Aquarius (a period of enlightenment and evolution). It involves a complete break with established traditions, operating on the level of feeling, instincts and emotions.

Characteristics
The NAM is often characterized by some common themes: the cosmos is one and animated by a divine soul or spirit; mediation of a multiplicity of spiritual entities; humans can ascend to higher spheres, be perfected by techniques and therapies; humans can control their lives beyond death; new age spirituality flows from humanism and subjectivism; devotees of enneagram personality types; there is a perennial knowledge; successive reincarnations of a soul in different bodies; self-salvation and self-redemption; through psycho-physical techniques and recognition of universal consciousness; cultivation of mind-expanding techniques reveal to people their divine powers; humans are subject to determining influences of the stars; transpersonal psychology: universal mind, higher self; emphasizes a new paradigm shift: tendencies, signs and patterns are recognized as pointing to alternative scenarios of the future.

NAM Values and Causes
Some of the more critical values maintained by New Age thought point to their causes. New Age politics is based on survival with a background in secular humanism that rejects materialism but accepts evolution. New Agers interest centres on a multiplicity of issues such as overpopulation, environmental pollution, starvation, resource depletion, and the nuclear arms race. Their most destructive belief is that “all is one”. Consequently, unity and interdependence become ends in themselves. This finds them attracted to ecological causes and searching for a worldwide political system. They see unity based on human autonomy, not on the will of God. They claim there is no final power external to the self, whose laws must be obeyed. Each person creates his own reality, good or bad, by the way he or she handles the law of his or her own being. They maintain that no laws should be passed in regard to contraception, abortion or homosexuality, since people have the right to do what they please with their own bodies. They have neglected the fact that a woman destroys a body separate from her own in the act of abortion. They reject objective biblical moral values. The Christian accepts that God has revealed specific standards of behaviour in His word and that we have no moral right to transgress them. The NAM emphasizes humanness, a turning away from consumer values to a lifestyle of simple living, rather than acquiring of material things and status symbols. They go too far however, for it is one thing to appreciate and respect humanness but it is another “to adore and worship: an idolatry of the image of God in man” (Ibid., p. 121).

NAM Meditation
Many individuals who are dedicated to teaching the Catholic faith have accepted the techniques of NAM meditation. This takes place in retreats, spiritual exercises, workshops, liturgical celebrations and even in children’s catechetical courses. These involve serious drawbacks for Christians for they guide one toward an impersonal absolute rather than to a relationship with a personal, loving God. In reality, these are exercises in concentration, not prayer. They aim at losing oneself in the silence of nothingness through achieving an altered state of consciousness, which means a deprivation of the full use of freedom. Christian prayer demands conscious, voluntary, and active participation of a whole person. Archbishop Norberto Rivera points out some of the elements most opposed to the Christian message: “it depersonalizes the God of Christian revelation. It disfigures the person of Jesus Christ, devalues His mission, and ridicules His redeeming sacrifice. It denies the unique, unrepeatable event of His Resurrection by affirming the doctrine of reincarnation. It empties the Christian concepts of creation and salvation of their content. It rejects the Church’s teaching authority and its institutional form. It relativizes the Gospel’s original, unique, and historically based content. It deforms writings of Christian mystics and turns their true meaning upside down. It irreversibly waters down the practices of Christian prayer. It discards the human person’s moral responsibility and denies the existence of sin. It misleads children and young people in their religious formation. It divides Christian families and exploits them for financial gain” (Pastoral Instruction on New Age, Mexico-Tenochtitian, January 7, 1996, p. 19).

The NAM appeals to people imbued with the values of modern culture: authenticity, self-reliance, openness and dialogue. It is concerned with healthy recommendations for dieting and physical fitness, preserving the environment, optimism in the fact of difficulties and evils afflicting the world. Where the Christian faith is found to be weak, the New Age religiosity has a special appeal. Whether it is the NAM practices of channell.ing, psychic experiences, the occult or transcendental meditation, Christians should beware the New Age claim to religious neutrality. God cannot be reduced to further the advancement of the individual. Whereas NAM thinking expresses a longing for transcendence and religious meaning, what it attempts to do runs counter to Christian revelation. Christians “must root themselves ever more firmly in the fundamentals of their faith and to understand the often silent cry in people’s hearts, which leads them elsewhere if they are not satisfied by the Church” (Pontifical Council for Culture, Pontifical Council for Interreligious Dialogue, Jesus Christ The Bearer of the Water of Life, A Christian Reflection on the New Age (Rome, Feb. 3, 2003) p. 7). V

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The heading for this article is the same as that of section four of a document entitled, “Jesus Christ the Bearer of the Water of Life”, which was published earlier this year by the Pontifical Council for Culture. This publication is subtitled, “A Christian Reflection on the New Age”. The reason for such a document is twofold and is clearly stated in the Foreward: “The present publication calls attention to the need to know and understand New Age as a cultural current, as well as the need for Catholics to have an understanding of authentic Catholic doctrine and spirituality in order to properly assess New Age themes”.

In this reflection I am simply going to mention a few of the major themes from this part of the document and all the quotes will be from this section of it unless otherwise stated. It says that, “The Gnostic nature of this movement calls us to judge it in its entirety. From the point of view of Christian faith, it is not possible to isolate some elements of New Age religiosity as acceptable to Christians, while rejecting others. Since the New Age movement makes much of a communication with nature, of cosmic knowledge of a universal good - thereby negating the revealed contents of Christian faith - it cannot be viewed as positive or innocuous. In a cultural environment marked by religious relativism, it is necessary to signal a warning against the attempt to place New Age religiosity on the same level as Christian faith, making the difference between faith and belief seem relative, thus creating greater confusion for the unwary”.

Although New Age uses many terms which are familiar to Christianity, their definition of them is far removed from what Catholics mean when we use the same terms such as; God, Jesus Christ, the human person, salvation, truth, prayer, sin, etc. Their understanding of these terms usually represents a violation of the First of the Ten Commandments or some subtle or not so subtle manifestation of Monism, Gnosticism, Pantheism and/or Pelagianism.

In this system, God loses His transcendence and His unique personality and now everyone and everything becomes God. Ultimately, God is what I want Him to be and I control God and not vice versa. “This is very different from the Christian understanding of God as the Maker of heaven and earth and the source of all personal life. God is in Himself personal... God is not identified with the life-principle understood as the ‘Spirit’ or ‘basic energy’ of the cosmos, but is that Love which is absolutely different from the world, and yet creatively present in everything, and leading human beings to salvation”.

For the New Age, Jesus Christ becomes one among many wise men and not the Son of God. The historical Jesus is distinct from the eternal, universal Christ. Jesus is only one of many Christs and his death is reinterpreted such that He, as Christ, did not really suffer.

Our understanding of human nature and the human person is also substantially reworked in this system. This should not surprise us because whenever we misunderstand God we necessarily compromise a true understanding of the human person. The two are inextricably linked. The New Age claims we have a degree of control over ourselves, which was hitherto unknown. Through various techniques we should be able to reproduce mystical states at will, reinvent the core of our being, achieve a state of union with the cosmos which denies our separation from it as distinct personal entities and ultimately discover or release the spark of divine energy that is at the heart of us all and is ours to do with as we choose. In contrast, Christianity says, “The human person is a mystery fully revealed only in Jesus Christ, and in fact becomes authentically human properly in his relationship with Christ through the gift of the Spirit”.

In New Age thought we ‘save ourselves’ and this very Pelagian notion of human nature is at the heart of such catch-phrases as: self-fulfillment, self-realization, self-actualization and self-redemption. “In Christianity salvation is not an experience of self, a meditative and intuitive dwelling within oneself, but much more the forgiveness of sin, being lifted out of profound ambivalence in oneself and the calming of nature by the gift of communion with a loving God. The way to salvation is not found simply in a self-induced transformation of consciousness, but in a liberation from sin and its consequences which then leads us to struggle against sin in ourselves and in the society around us”.

Objective truth is also lost in this form of spirituality. “New Age truth is about good vibrations, cosmic correspondences, harmony and ecstasy, in general, pleasant experiences. It is a matter of finding one’s own truth in accordance with the feel good factor”. The fol-lowers of Jesus Christ, however, “are asked to open their whole lives to Him and to His values, in other words, to an objective set of requirements which are part of an objective reality ultimately knowable by all”.

The experience of prayer is also vastly different. “New Age practices are not really prayer, in that they are generally a question of introspection or fusion with cosmic energy, as opposed to the double orientation of Christian prayer, which involves introspection but is essentially also a meeting with God. Far from being a merely human effort, Christian mysticism is essentially a dialogue, which implies an attitude of conversion, a flight from ‘self’ to the ‘you’ of God”.

Sin, as well, is discussed nowhere in New Age circles. People are told that what is needed is “enlightenment, which can be reached through particular psycho-physical tech-niques... The most serious problem perceived in New Age thinking is alienation from the whole cosmos, rather than personal failure or sin”. This again should not surprise us since just like the connection between our understanding of God and the human person, our understanding of sin is compromised when we lose our true sense of who Jesus Christ is and vice versa. Only those who sin need a Saviour, and if He is not a Saviour, then I must not be sinning. “The Church, which has the mind of Christ, knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ” (Catechism of the Catholic Church, #389).

Finally, in section six of the document, we are given a few practical insights as to how we are to present the message of the Gospel and witness to it. “The begin-ning of the Third Millennium offers a real kairos for evangelization. People‘s minds and hearts are already unusually open to reliable information on the Christian understanding of time and salvation history”.

“Emphasizing what is lacking in other approaches should not be the main priority. It is more a question of constantly revisiting the sources of our own faith, so that we can offer a good, sound presentation of the Christian message (my emphasis) ... To those shopping around in the world’s fair of religious proposals, the appeal of Christianity will be felt first of all in the witness of the members of the Church, in their trust, calm, patience and cheerfulness, and in their concrete love of neighbor, all the fruit of their faith nourished in authentic personal prayer”.

DEFENDING THE
“SACRAMENT OF MARRIAGE”
 

Priests for Life Canada, in its defense of life and family, would like to encourage everyone to immediately contact the following people and encourage them to uphold the definition of marriage as being the exclusive union between a man and a woman. (No postage is needed).
 

Name of your MP, House of Commons
Ottawa, ON K1A 0A6

The Honourable Martin Cauchon, Minister of Justice and Attorney General
284 Wellington, Ottawa, ON K1A OH8
Email: CauchM@parl.gc.ca

Mr. Patrice Martin, Clerk Committee on Justice and Human Rights
180 Wellington St., Ottawa, ON K1A 0A6
Email: just@parl.gc.ca

The Right Honourable Jean Chrétien, Prime Minister of Canada
House of Commons, Ottawa, ON K1A 0A6
Email: pm@pm.gc.ca
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Attention all Clergy: Enclosed in this mailing is a copy of “Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons”, recently released by the Vatican.

Attention all Supporters: Anyone wishing a free copy of this document, please Contact Priests for Life Canada. Additional copies are available at $ .20 each plus postage.

This document can be found on the Internet at:
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20030731_homosexual-unions_en.html

Many Christians have fallen into traps and been deceived by the New Age Movement (NAM). They have been influenced by a Jungian perspective on spirituality and psychology and teach others to do the same. The mythic perspectives of Carl G. Jung’s interpretation of Christian doctrine has led many into the NAM, accepting it in the larger pattern of archetypes of the collective unconscious. He treated Christian doctrines as psychological symbols. Fr. Mitch Pacwa, S.J., points out a prime example of Jung’s mandala archetype: his interpretation of “Pope Pius XII’s definition of the Assumption of the Blessed Trinity, with Mary as an additional fourth person of the Blessed Trinity” (Catholics and the New Age (1992) p. 46). His reasoning was that she brought a necessary feminine element for the mandala. The fact is that the Catholic Church cannot add anyone to God. We submit to the truths God reveals about Himself. The Catholic Church teaches that there are three persons in one God, which is historically and objectively true. Jung’s gnostic ideas brought him to Monism and Pantheism, making him a source of New Age thought with his concepts of God, Jesus and the Holy Spirit. Three basic concepts underlie his interpretation of Christian doctrines: 1) Faith, a blind acceptance of doctrine, forestalls experience and blocks a believer from true psychological wholeness. 2) Personal experience of God, who has a dark side (God is the source of both good and evil) had to replace faith in dogma. 3) Archetypes provide the real knowledge of the world.

Jungian concept of God (Monism and Pantheism)
“Like every other being, I am a splinter of the infinite deity, but I cannot contrast myself with any animal, any plant or any stone” (Carl Jung, Memories, Dreams and Reflections (1961) p. 210). Everything is one; and that oneness is God, so everything is God. Jung states that God arranged everything so that our first parents would have to sin: “Therefore it was God’s intention that they should sin”. (Ibid., p. 55). The teaching of the Catholic Church is clear: God reveals Himself as Father, Son and Holy Spirit (Mt 28:19): “There is only one God, the Almighty Father, His only Son, and the Holy Spirit: the Most Holy Trinity (Catechism of the Catholic Church, #233, p. 59).

Jungian concept of Jesus
“My attempt to bring analytical psychology into relation with Christianity ultimately led to the question of Christ as a psychological figure” (Ibid., p. 210). Jung saw Christ like Buddha, as one of many historical manifestations, a symbol rather than a Saviour, a psychological figure who represented the self, with different strengths and weaknesses. Jung took a mythical approach to Christ. He picked and chose the parts of Christ that fit into his system of thought and consciousness and neglected anything that did not fit. Jung’s astrological interpretation of Jesus’ birth is dominated by the conjunction of evil and good planets. Saturn, representing the evil side, and Jupiter the good side, meaning that Jesus is both good and evil. The Catholic Church teaches that Jesus never sinned: “Sin is not in Him” (1 Jn 3:5). “He did not sin” (1 Pet 2:22). Jesus is the only Son of the Father (Jn 1:14). “He is God Himself” (Jn 1:1). “He is the Son of God” (1 Jn 2:23). Christ is not a pattern. He is the second person of the Blessed Trinity.

Jungian concept of the Holy Spirit
“The Holy Ghost was a manifestation of the inconceivable God… who shares in strange and questionable qualities of God” (Ibid. p. 98). Jung refers here to a morally dark side of God, which is a definite distortion, claiming good and evil in God. Interpreting Catholic faith through the lens of Egyptian, Oriental, or Greek myths distorts the revelation given through Jesus Christ.

Jungian astrology
Jung’s fascination with astrology and the occult constitute a definite theme in his life and work. One third of North Americans believe in astrology today. Jung expounded on the Age of Aquarius explaining that a New Age begins every 2,160 years. He saw Christ in an Aquarian perspective. The main principle for Jung and astrologers is ‘above, so below’. Any event in the heavens affects earthly existence, as all reality is a single whole. Astrologers claim they can apply their knowledge of the laws and human personalities work to help discover one’s personality and future as part of the one whole world. The personal characteristics of each god - Mercury, Venus, Mars, Jupiter and Saturn, determines the kind of influence its planet has on a person. Christians should reject astrology for it is self-contradictory and irreconcilable with faith in God and the Bible. How can humans have free will if the stars determine their personality and future? Canon law prohibits divination, fortune telling, magic, witchcraft and delving into the supernatural. This includes astrology and enneagrams, a personality typing system with occult origins, which unfortunately, has grown popular with many Catholics. We must reject the use of Cabala; of medieval, Jewish, esotericism; the I- Ching, a Chinese divination tool; and the occult connection with the Arica training (Mitch Pacwa, S.J., Catholics and the New Age, 1992, p. 121). It was brought to the Western world by Oscar Ichazo in the 1960s. The non-Christian elements in the enneagram system show the need for great caution. “Test everything; hold fast to that which is good; abstain from every form of evil” (1 Thes 5:20-21). When we test the enneagram, we use the Gospel of Jesus Christ as the norm by which we judge it.

Jesus Christ alone bestows eternal life. The goal of the enneagram is enlightenment. The goal of Christianity is our salvation. “Jesus promises to raise us from the dead and to glory if we are righteous, or to damnation if we turn from Him. This is the future God reveals to us in Christ, the life Christ died to offer us” (Pacwa, loc. cit. p. 124).

Jung’s Gnosticism
Jung believed his knowledge of the psyche (the collective unconscious and its archetypes) unlocked the real meaning of religion and personality. Jung was influenced by the gnostic thought of the alchemists as well as the Gnosticism of the pantheist Paracelsus, a Swiss physician and alchemist (1493-1541). His own words reveal his perspective: “Alchemy formed the bridge on the one hand into the past, to Gnosticism, and on the other into the future, to the modern psychology of the unconscious” (Carl Jung, Memories, Dreams and Reflections, pp. 200-201). His dependence on his own inner experiences and gnostic ideas led him to treat Christian doctrines as psychological symbols, separating his philosophy from saving faith. Jung’s key omission is the need to relate to Jesus, which he rejects. He sees faith as a blind submission, a hindrance to individualization. For Christians, the opposite is the reality, the more closely we are united to God, through Jesus, and in the Holy Spirit, we are enabled to become individuated. By our Baptism we are members of the body of Christ, His Church.

Excerpt: Christian reflection on New Age: Secularization of psychology
“Jung, indeed, …not only psychologized esotericism but he also sacralized psychology, by filling it with the contents of esoteric speculation. The result was a body of theories, which enabled people to talk about God while really meaning their own psyche, and about their own psyche while really meaning the divine. If the psyche is ‘mind’ and God is ‘mind’ as well, then to discuss one must mean to discuss the other” (W. J. Hanegraaff, p. 513). Jung’s response was “psychology is the modern myth and only in terms of the current myth can we understand the faith (T.M. King, S.J., Jung and Catholic Spirituality in America, 3 April, 1999, p. 14). It is true that Jung’s psychology sheds light on many aspects of the Christian faith, on the need to face the reality of evil, but his religious convictions are so different at different stages of his life that one is left with a confused image of God. A central theme in his thought is the cult of the sun, where God is the vital energy (libido) within a person (Hanegraaff, op. cit., p. 501) As he himself said, “this is no mere play of words” (Hanegraff, op. cit. p. 503). This is “the God within”, to which Jung refers the essential divinity he believed to be in every human being. The path to the inner universe is through the unconscious. The inner world’s correspondence to the outer one is in the collective unconscious (Pontifical Council for Culture, Pontifical Council for Interreligious Dialogue, Jesus Christ the Bearer of the Water of Life, a Christian Reflection on the New Age, Rome, Feb. 3, 2003).

Summary
Our Holy Father, Pope John Paul II, states clearly that the New Age Movement is a new way of practicing Gnosticism, replacing God’s word with purely human words. The above research has shown that the NAM advocates various forms of Monism, Pantheism, Millenarianism and Relativism, which must all be rejected by Catholics. The slippery slope agenda that relativism advocates was made clear by Pope Paul VI in Humanae Vitae, in his warnings of the consequences of immorality, of rejecting God’s laws of human love and human life, and of ignoring objective truth. We have all witnessed to his prophetic teaching coming true: the rise of divorce, the breakdown of families, and the disrespect for human life. It is especially evident in the increase of promiscuity, contraception, abortion, sterilization, euthanasia as well as the increase in disordered sexuality, the abuse of women and children, homosexuality, and more recently the recognition of some governments of same-sex marriage by law.

Jung’s psychology has been researched and found to have sacralized psychology with esoteric perspective (occultism) by Rome in their Reflection on the New Age as well as other researchers. He psychologized esotericism (taste for or tendency to occultism) and has a very confused view of God, as his own words reveal. His position in regard to Gnosticism and Relativism has been repeatedly brought to light, and his acceptance as a source of New Age ideas and movements are widely recognized. Readers are encouraged to do their own research should they have any doubts about these findings. V
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Bibliography

1. Pontifical Council for Culture, Pontifical Culture for Inter-religious Dialogue, Jesus Christ the Bearer of the Water of Life - A Christian Reflection on the New Age, (Rome, Feb 3, 2003).
2. Wouter Hanegraaff, New Age Religion and Western Culture, (Leiden; New York : E.J. Brill, 1996).
3. Mitch Pacwa, S. J., Catholics and the New Age, (Ann Arbor, MI, Servant, 1992).
4. Pope John Paul II, Crossing the Threshold of Hope, (Random House, N., 1994).
5. Pope John Paul II, Address to the U.S. Bishops “Ad Limina” Visit, May 28, 1993 (Iowa, Kansas. Missouri and Nebraska: L’Osservatore Romano).
6. Elliot Miller, A Crash Course on the New Age Movement, (Eastbourne, Monarch, 1989).
7. Randall Baer, Inside the New Age Nightmare, (Huntington House, 1989).
8. Archbishop Norberto Rivera Carrera, Pastoral Instruction on New Age, Mexico, 1996.
9. Thomas King, S.J., Jung and Catholic Spirituality in America, April 3, 1999.
10.Carl Jung, Memories, Dreams and Reflections, (edited by Anelia Jaffe, Vintage Books, NY: Random House, 1965).
11. Carl Jung, Man and His Symbols, (London, Aldus books, in assoc. with W.H. Allen, 1964).

AVAILABLE FREE ON REQUEST:

A Call to Vigilance:
Pastoral Instruction on  the New Age
 

by Archbishop Norberto Rivera Carrera, Archbishop of Mexico City

In this mailing, all clergy members of Priests for Life Canada will receive a free copy of “A Call to Vigilance: Pastoral Instruction on the New Age” by the Archbishop of Mexico, Cardinal Norberto Rivera Carrera. Others wishing a free copy, please send a request to Priests for Life Canada. Additional copies are available at $ .40 each plus postage (1996, 32 pages, available in English only)

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     In the past, mailings have been sent to supporters four times per year. In addition to the ‘Priests for Life, Canada’ newsletter, sample copies of both the ‘Catholic Life and Family’ and ‘The Facts for Life’ have been sent. In response to requests from members, and with the additional support provided by our new Ottawa Pro-Life Centre, mailings will now be increased to six times per year as follows:

                                           Month                             Newsletters being mailed

                                            September                       Priests for Life, Canada

                                            November                       Catholic Life and Family
                                                                                     Facts for Life

                                            December                        Priests for Life, Canada

                                            February                         Catholic Life and Family
                                                                                     Facts for Life

                                            March                             Priests for Life, Canada

                                            June                                Priests for Life, Canada

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Fourth Annual Priests for Life Canada Symposium: Saturday, October 25, 2003, Our Lady of Fatima Parish, 153 Woodroffe Avenue, Ottawa, ON. See elsewhere in this publication for details.

National Pro-Life Conference: November 6-8, 2003. Edmonton AB, hosted by Alberta Pro-Life, Life Canada and Campaign Life Coalition: contact Life Canada at 1-866-780-LIFE.

Priests for Life Canada - Parish Pro-Life Mission: Saturday, January 31, 2004 to Wednesday, February 5, 2004. Holy Trinity Church, 2775 Lonsdale Avenue, North Vancouver, BC, Pastor: Rev. Fr. Terry Larkin. Fr. Jim Whalen, Priests for Life Canada, presiding.

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