A toughening of Catholic medical directives could include enforcing a ban on tubal ligations.
The Vatican has an absolute prohibition on sterilization for the purposes of birth control. The U.S. Catholic bishops consider the procedure “intrinsically immoral,” on par with abortion. Yet for years, Genesys Health System, a Catholic medical center near Flint, Mich., allowed doctors delivering babies there to tie the tubes of new mothers who wanted to ensure they never got pregnant again.
Genesys’s policy wasn’t hard to fathom: Performing a tubal ligation immediately after childbirth is the long-established standard of care, especially if a woman is having a cesarean section. “She’s already cut open — her tubes are right there,” said Sarah Ward Prager, an associate professor in obstetrics and gynecology and director of family planning at the University of Washington Medical School. Subjecting a new mother to a second surgery carries “unnecessary risk,” Prager said. “It is simply unethical to say, ‘I’m going to make you come back to a different hospital to have another surgery in six weeks because the bishop says I can’t tie your tubes right now.”
Once again, or ever again the churches are seeking the secular world to be used to enforce spiritual penalties that they have deemed to be of utmost importance in their quest to save the souls of humanity. The religious apex, though unproven, in all religions.
Ignoring the consequences in the conception process, the depletion of the very world’s environment, where the secular and they reside. Their narrow view of consequences is contained in anti-abortion and against all birth control methods currently. Both attempts to proscribe the spiritual concept of celibacy that many of them practice, hoping thereby to attain the spiritualism on earth that may evade them after death. They also discount that non-celibacy is also the purpose of humanity. One designed to enjoy the closeness of a man and woman without the procreation process, for them to become as one in spirit as well as body and for a continuous relationship.
They treat any interference in the procreation process as a non-starter in attaining the highest level of spiritualism and is designed to interfere in the secular to impose church tenets.
Historically, this trend to enforce spiritual penalties clash began with the Constitutions of Clarendon passed by Henry II in 1164.
The Constitutions’ primary goal was to deal with the controversial issue of “criminous clerks,” or clergy who had been accused of committing a serious secular crime but were tried in ecclesiastical courts by “benefit of Clergy”. Unlike royal courts, these ecclesiastical courts were strictly limited in the punishments to which a convicted felon could be subjected; in particular the spilling of blood was prohibited. An ecclesiastical case of murder often ended with the defendant being defrocked (dismissed from the priesthood). In a royal court, murder was often punished with mutilation or death.
Yale Law School, Lillian Goldman Law Library has some paragraphs pertaining to the Constitution of Clarendon.
The list of articles laid before Thomas Becket in 1164, for finally refusing to sign which that prelate went into his long exile.
The custom of appealing to Rome-a custom which had begun under Henry I. whose brother was papal legate for England-had assumed alarming dimensions under Henry II. The king had almost no jurisdiction over his clerical subjects. And, to make matters worse, the clergy did not refrain from crimes which called for the utmost severity of the law. In ten years we hear of more than one hundred unpunished cases of murder among them. It was to put a stop to such lawlessness that Henry caused the constitutions of Clarendon to be drawn up by two of his justices. They contain nothing new, no right that did not belong by precedent to the crown. It was the way. in which the struggle with Becket was carried on, not the weakness of the King’s standpoint that caused the latter to fail in his endeavors. Public sympathy turned against him and, in 1174, he was obliged to expressly permit appeals to Rome. Papal influence was to increase in England until it reached its zenith under Innocent III.liege lord and collector of tribute.
Though the crimes were more egregious, murder, theft, etc, which then the Catholic church could or did proscribe by absolution in the confessional, today is no different in that the churches, most that later split from the Catholic church, are asserting church tenet by various means in the US. They have made more progress in other countries and it seems that they have now decided that the US is ripe for reinserting their Rome church tenets into the US secular law or via other means, usually by ownership of parts of the medical care system, in the lifestyle and laws of Americans.