Many times pro-lifers have to convince abortion supporters that the unborn child is a person. Yet some pro-abortionists agree with us on the unborn child’s personhood and dignity. They’ve created another argument to attempt to justify abortion called the Violinist Argument.

In a nutshell, it says that someone can be equal to another but not have the right to their body. To support this point, pro-abortionist author Judith Jarvis Thomson asks you to imagine that you're kidnapped, wake up in a hospital bed and find a violinist attached to you. The violinist will die unless they stay connected to you because you’re the only person in the world with the body type to sustain their life. The doctor says you only have to be connected for nine months.

Thomson argues that although the violinist has equal rights to you, they don’t have the right to use your body without your consent. Therefore, you have the right to unplug them.

According to Thomson, pregnant women have the same right to “unplug” from the child in their womb through abortion.

Here’s why the Violinist Argument fails.

1. In most cases, a woman consented to the act of sex that produced the child.
Generally, most people know that pregnancy is a possible outcome of sex. That’s why when a couple has sex, breaks up, and the woman finds out she’s pregnant, the father has to pay child support. He may not want the child, but he consented to the sex that led to the child’s conception.

In the violinist scenario, you were kidnapped and attached to the musician. You had no idea the misfortune would befall you.

2. Parents have a responsibility to their children.
The violinist is a stranger, so you have no obligation to keep them plugged into you. But parents of an unborn child have an obligation to care for their offspring. They’re not required to do that for a stranger.

We still await a renewal of religious life in the Church, as the number of men and women entering religious communities remains historically low.

It’s likely that some of you reading this have a call to religious life. But there may be things standing in the way of discerning your call.

Here are a few of the most common objections people make to becoming a religious sister or brother.

1. I can’t commit to something for the rest of my life.
We live in an age of broken promises. The high divorce rate has destroyed many people’s faith in life-long commitments, including religious life. Plus, our modern world offers us seemingly limitless alternatives to whatever vocation we are considering.

When you join a religious order, you don’t immediately promise to stay there for life. You go through a period of discernment where you’ll test your call. Don’t let fear of commitment keep you from trying religious life. If it’s not meant for you, God and your superiors will make that clear.

Time spent in a religious order is never wasted. You’ll grow in ways that will help you in the future, no matter what vocation you ultimately choose.

2. I have a strong desire for marriage.
Good! Then you’ll make a great sister or brother. Here’s the thing: The vocation to marriage is written in our human nature. Even those called to the priesthood or religious life may feel the tug toward marriage at some point.

Protestants believe in sola scriptura, the idea that Scripture alone is the final authority for determining Christian beliefs and practices. Catholics contend that we need an authoritative Church to correctly interpret the Bible.

Some Protestants have countered this by saying that Catholics believe that the Church is more important than the Bible.

That’s not true. Here’s why.

The Church is not a source of revelation.
When we speak of the “three-legged stool” of Scripture, Tradition, and the Church, note that only Scripture and Tradition pass on God’s divine revelation. The Church is not a source of revelation but rather the infallible interpreter of the other two “legs.” In this sense, you could say that the Bible is more important than the Church.

But Scripture needs an authoritative interpreter, which is the Church’s Magisterium. When there seems to be opposition between the words of Scripture and the Church, we listen to the Church.

“Doesn’t this put the Church above Scripture?” you may ask.