C21 Center Announces Schedule

By Kathleen Sullivan | Chronicle Staff

A series of events sponsored by the Church in the 21st Century Center this semester will explore the richness of the Catholic intellectual tradition, beginning next Thursday, Feb. 7, with a presentation by Theology Associate Professor Fr. Robert Imbelli — guest editor for the spring 2013 issue of C21 Resources — on “The Heart of the Catholic Intellectual Tradition” at 5:30 p.m. in Gasson 100. Responding to his lecture will be Philosophy Associate Professor Marina McCoy and School of Theology and Ministry Professor Khaled Anatolios.

The editors of leading Catholic publications will gather on Feb. 20 at 5:30 p.m. in Gasson 100 to discuss “The Future of Catholic Periodicals: Finances, Faith and the Digital Age.” The event will feature America editor-in-chief Rev. Matt Malone, SJ, Commonweal editor Paul Baumann and Meinrad Sherer-Emunds, executive editor of US Catholic.

The center continues its tradition of hosting a member of the Catholic Church hierarchy when Bishop Robert McElroy, vicar for parish life and development in the Archdiocese of San Francisco, visits on March 18. He will address “The Challenge of Catholic Teaching on War and Peace in the Present Moment” at 4:30 p.m. in the Heights Room of Corcoran Commons.

A highlight of the semester will be an appearance by 2005 honorary degree recipient Paul Farmer, a physician/humanitarian known for his work in Haiti and other developing countries. “Accompaniment: Liberation Theology, Solidarity and a Life of Service” will feature Farmer, the Kolokotrones University Professor at Harvard Medical School and a co-founder of Partners in Health, in conversation with Flatley Professor of Theology Roberto Goizueta. The event will be held on April 3 in Robsham Theater beginning at 6:30 p.m.

The center also will celebrate the publication of two new books in its award-winning series with events on Feb. 27 at 5:30 p.m. in the Heights Room for New Voices in Catholic Theology and March 20 at 5:30 p.m. in the School of Theology and Ministry Library for Encountering Jesus in the Scriptures, featuring STM Professor Daniel Harrington, SJ, and Research Professor Christopher Matthews.

Co-sponsors for C21 spring events include the School of Theology and Ministry, Theology Department, Alumni Association, Boisi Center for Religion and American Public Life, Center for Human Rights and International Justice, Women’s Resource Center, English Department and Campus Ministry.

   Other C21 presentations throughout the semester include:

   •Agape Latte featuring University Secretary Terrence Devino, SJ, on Feb. 5, 8:30 p.m., Hillside Café, Maloney Hall.

   •“Mysticism and the Intellectual Life,” with University of Notre Dame Professor Lawrence Cunningham, April 10, 5:30 p.m., Heights Room, Corcoran Commons.

   •“The Many Faces of Hildegard of Bingen: New Doctor of the Church,” with STM Associate Professor Catherine Mooney, April 11, 5:30 p.m., 9 Lake St.

   •“Prophetic Voices: Women in the Tradition,” a panel discussion moderated by Vice Provost for Faculties Patricia DeLeeuw, April 16, 5:30 p.m., Heights Room, Corcoran Commons.

   •“God and the Imagination: Praying Through Poetry,” with University Professor of English Paul Mariani, April 25, 4 p.m., Heights Room, Corcoran Commons.

The C21 Center also will hold an out-of-town event: an evening with America culture editor and award-winning author Rev. James Martin, SJ, on Feb. 28 at St. Ignatius Loyola Parish in New York City.

 For more information, see www.bc.edu/church21

100000 Irish children sold for slavery during 1650s

100,000 Irish children sold for slavery during 1650s

Tuesday, January 29, 2013

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By Conall Ó Fátharta
Irish Examiner Reporter

During the 1650s, over 100,000 Irish children between the ages of 10 and 14 were taken from their parents and sold as slaves in the West Indies, Virginia and New England.

According to John Martin of the Montreal-based Center for Research and Globalisation, in a new article, The Irish Slave Trade — The Forgotten ‘White’ Slaves’, during that decade some 52,000, mostly women and children were sold to Barbados and Virginia, with another 30,000 Irish men and women transported to and sold to the highest bidder. In 1656, Oliver Cromwell ordered that 2,000 children be taken to Jamaica and sold as slaves to English settlers there.

Mr Martin said the Irish slave trade began with James II in 1625, leading to Ireland rapidly becoming the biggest source of human livestock for English merchants. “The Irish slave trade began when James II sold 30,000 Irish prisoners as slaves to the New World. His Proclamation of 1625 required Irish political prisoners be sent overseas and sold to English settlers in the West Indies. By the mid-1600s the Irish were the main slaves sold to Antigua and Montserrat. At that time, 70% of the total population of Montserrat were Irish slaves.”

Mr Martin explains how the Irish population fell drastically due to the slave trade. This was done at the hands of the British who simply broke up families and sold them to settlers in the New World.

“From 1641 to 1652, over 500,000 Irish were killed by the English and another 300,000 were sold as slaves. Ireland’s population fell from about 1,500,000 to 600,000 in one single decade. Families were ripped apart as the British did not allow Irish dads to take their wives and children with them across the Atlantic. This led to a helpless population of homeless women and children. Britain’s solution was to auction them off as well,” he said.

“Many people today will avoid calling the Irish slaves what they truly were: slaves. They’ll come up with terms like ‘indentured servants’ to describe what occurred to the Irish. However, in most cases from the 17th and 18th centuries, Irish slaves were nothing more than human cattle… It is well recorded that African slaves, not tainted with the stain of the hated Catholic theology and more expensive to purchase, were often treated far better than their Irish counterparts,” wrote Mr Martin.

He also claims that Irish women and young girls were forced to breed with African males to produce a ‘mulatto’ slave of a different complexion.

Home

Catholics, United Church find common ground on marriage

While the Catholic Church and the United Church aren’t about to agree about same-sex marriage (Catholic against, United in favour), the official Roman Catholic-United Church of Canada Dialogue has found significant common ground in their theologies, liturgies and pastoral approaches.

“In the end it is good news that we were able to say something together on marriage,” said Michael Attridge, a University of St. Michael’s College theology professor who was one of the Catholic representatives on the dialogue. “A very important topic — something that’s very important to both our Churches.”

The 23-page final report on marriage makes no change in either Church’s teaching on marriage and does not try to paper over significant differences on same-sex marriage, divorce and marriage as a sacrament. However, by analysing the Catholic and United Church marriage ceremonies and official Church documents, the dialogue found common ground.

Both believe marriage must be the free choice of the spouses, is intended to be a lifelong commitment, is “a commitment to self-transcendence” which serves not just the couple but children and the whole community, is a vocation to holiness and pastorally marriage preparation is important.

The Churches decided to tackle marriage in their official dialogue after the United Church and Canadian Conference of Catholic Bishops found themselves submitting opposing factums to the Supreme Court in 2004, before the court ruled on the constitutionality of same-sex marriage.

“This is exactly what the dialogue is for,” said United Church of Canada representative Rev. Richard Bott. “We both believe we’re disciples of Jesus Christ. How is it that we were sitting in different places?… What we wanted to do was get past the stereotypes.”

A “winner-take-all” legal debate is the wrong way for Christians to discuss their differences, said the final report.

“While remaining honest about real differences, we wanted to discover ways to celebrate and to build upon our important commonalities,” reads the report’s introduction.

The essential difference is in how each Church read Scripture, said Attridge, who was brought onto the dialogue both for his theological expertise and because he is married. Where the United Church gives individuals and communities freedom to interpret the Bible according to their contemporary social reality, the Catholic Church entrusts bishops with the magisterium of the Church as a standard for authentic interpretation.

The different approaches to Scripture resulted in the United Church concluding that “treating people differently because of their sexual orientation was an injustice, inconsistent with biblical norms of justice and inclusivity.”

“Understanding marriage within the order of creation is perhaps the primary point of departure for Catholic theology of marriage,” said the report.

The Catholic side cites the Bible, tradition and natural law to support a definition of marriage restricted to the union of a man and a woman. The Catholics also claim marriage as one of seven sacraments given to the Church by Christ.

Dialogue is always a positive experience of faith, said St. Catharines Bishop Gerard Bergie, who participated in the discussions from 2009 to 2012.

“I found that my confreres on this commission were people of faith who firmly believed in what they were saying.

They were sincere in their approach to things,” he said.

The bishop doubts the report will find a huge audience.

“I don’t think it’s going to be a hot topic. But for anyone interested in ecumenical dialogue, I think it would be interesting,” he said.

Since the law has left the Catholic view of marriage behind, the bishops have become wary that traditional marriage is being de-legitimized. In conversation with the United Church, Catholics are hoping the Church’s view is not misconstrued as contempt for gays.

“What we are simply asking, particularly from the United Church perspective, is that they respect the Catholic Church’s approach and that we have an understanding and respect for their approach, even though we may not agree,” Bergie said.

As the minister to a United Church congregation in Maple Ridge, B.C., Bott believes the final report will be an aid to ministers and priests who have to prepare mixed couples for marriage.

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Irish the ‘forgotten white slaves’ says expert John Martin

Ireland was the greatest victim of British slave trade he says

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The history of the African slave trade into the America’s is one that is well-documented as well as largely taught in American schools today.

However, as John Martin of the Montreal-based Center for Research and  Globalization points out in his article ‘The Irish Slave Trade – The Forgotten ‘White’ Slaves,’ it was not just Africans who were traded as slaves.

Indeed, the Irish have a gruesome history as being traded as slaves as well and subjected to similar and sometimes worse treatment than their African contemporaries of the time.

Strangely though, the history of Irish and ‘white’ slavery is by and large ignored in the American educational curriculum today.

In his article, John Martin writes “The Irish slave trade began when James II sold 30,000 Irish prisoners as slaves to the New World. His Proclamation of 1625 required Irish political prisoners be sent overseas and sold to English settlers in the West Indies. By the mid 1600s, the Irish were the main slaves sold to Antigua and Montserrat. At that time, 70 percent of the total population of Montserrat were Irish slaves.”

Read more articles on Irish history here

“Ireland quickly became the biggest source of human livestock for English merchants. The majority of the early slaves to the New World were actually white.”

Martin writes how at the hands of the British, the Irish population plummeted due to the slave trade of the 17th century.

“During the 1650s, over 100,000 Irish children between the ages of 10 and 14 were taken from their parents and sold as slaves in the West Indies, Virginia and New England. In this decade, 52,000 Irish (mostly women and children) were sold to Barbados and Virginia. Another 30,000 Irish men and women were also transported and sold to the highest bidder. In 1656, [Oliver] Cromwell ordered that 2000 Irish children be taken to Jamaica and sold as slaves to English settlers.”

Martin goes on to explain that for some reason, the Irish slaves are often remembered as ‘indentured servants.’ However, in most cases during the 17th and 18th centuries, they were no more than “human cattle.”

“…the African slave trade was just beginning during this same period,” writes Martin. “It is well recorded that African slaves, not tainted with the stain of the hated Catholic theology and more expensive to purchase, were often treated far better than their Irish counterparts.”

During the late 1600s, writes Martin, African slaves were far more expensive than their Irish counterparts – Africans would sell for around 50 sterling while Irish were often no more than 5 sterling.

Further, the treatment of Irish slaves was thought to be more cruel than that of African slaves. If an Irish slave was beaten by their owner, it wasn’t considered to be a crime.

​

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The Irish Slave Trade – The Forgotten “White” Slaves

They came as slaves; vast human cargo transported on tall British ships bound for the Americas. They were shipped by the hundreds of thousands and included men, women, and even the youngest of children.

Whenever they rebelled or even disobeyed an order, they were punished in the harshest ways. Slave owners would hang their human property by their hands and set their hands or feet on fire as one form of punishment. They were burned alive and had their heads placed on pikes in the marketplace as a warning to other captives.

We don’t really need to go through all of the gory details, do we? We know all too well the atrocities of the African slave trade.

But, are we talking about African slavery? King James II and Charles I also led a continued effort to enslave the Irish. Britain’s famed Oliver Cromwell furthered this practice of dehumanizing one’s next door neighbor.

The Irish slave trade began when James II sold 30,000 Irish prisoners as slaves to the New World. His Proclamation of 1625 required Irish political prisoners be sent overseas and sold to English settlers in the West Indies. By the mid 1600s, the Irish were the main slaves sold to Antigua and Montserrat. At that time, 70% of the total population of Montserrat were Irish slaves.

Ireland quickly became the biggest source of human livestock for English merchants. The majority of the early slaves to the New World were actually white.

From 1641 to 1652, over 500,000 Irish were killed by the English and another 300,000 were sold as slaves. Ireland’s population fell from about 1,500,000 to 600,000 in one single decade. Families were ripped apart as the British did not allow Irish dads to take their wives and children with them across the Atlantic. This led to a helpless population of homeless women and children. Britain’s solution was to auction them off as well.

During the 1650s, over 100,000 Irish children between the ages of 10 and 14 were taken from their parents and sold as slaves in the West Indies, Virginia and New England. In this decade, 52,000 Irish (mostly women and children) were sold to Barbados and Virginia. Another 30,000 Irish men and women were also transported and sold to the highest bidder. In 1656, Cromwell ordered that 2000 Irish children be taken to Jamaica and sold as slaves to English settlers.

Many people today will avoid calling the Irish slaves what they truly were: Slaves. They’ll come up with terms like “Indentured Servants” to describe what occurred to the Irish. However, in most cases from the 17th and 18th centuries, Irish slaves were nothing more than human cattle.

As an example, the African slave trade was just beginning during this same period. It is well recorded that African slaves, not tainted with the stain of the hated Catholic theology and more expensive to purchase, were often treated far better than their Irish counterparts.

African slaves were very expensive during the late 1600s (50 Sterling). Irish slaves came cheap (no more than 5 Sterling). If a planter whipped or branded or beat an Irish slave to death, it was never a crime. A death was a monetary setback, but far cheaper than killing a more expensive African. The English masters quickly began breeding the Irish women for both their own personal pleasure and for greater profit. Children of slaves were themselves slaves, which increased the size of the master’s free workforce. Even if an Irish woman somehow obtained her freedom, her kids would remain slaves of her master. Thus, Irish moms, even with this new found emancipation, would seldom abandon their kids and would remain in servitude.

In time, the English thought of a better way to use these women (in many cases, girls as young as 12) to increase their market share: The settlers began to breed Irish women and girls with African men to produce slaves with a distinct complexion. These new “mulatto” slaves brought a higher price than Irish livestock and, likewise, enabled the settlers to save money rather than purchase new African slaves. This practice of interbreeding Irish females with African men went on for several decades and was so widespread that, in 1681, legislation was passed “forbidding the practice of mating Irish slave women to African slave men for the purpose of producing slaves for sale.” In short, it was stopped only because it interfered with the profits of a large slave transport company.

England continued to ship tens of thousands of Irish slaves for more than a century. Records state that, after the 1798 Irish Rebellion, thousands of Irish slaves were sold to both America and Australia. There were horrible abuses of both African and Irish captives. One British ship even dumped 1,302 slaves into the Atlantic Ocean so that the crew would have plenty of food to eat.

There is little question that the Irish experienced the horrors of slavery as much (if not more in the 17th Century) as the Africans did. There is, also, very little question that those brown, tanned faces you witness in your travels to the West Indies are very likely a combination of African and Irish ancestry. In 1839, Britain finally decided on it’s own to end it’s participation in Satan’s highway to hell and stopped transporting slaves. While their decision did not stop pirates from doing what they desired, the new law slowly concluded THIS chapter of nightmarish Irish misery.

But, if anyone, black or white, believes that slavery was only an African experience, then they’ve got it completely wrong.

Irish slavery is a subject worth remembering, not erasing from our memories.

But, where are our public (and PRIVATE) schools???? Where are the history books? Why is it so seldom discussed?

Do the memories of hundreds of thousands of Irish victims merit more than a mention from an unknown writer?

Or is their story to be one that their English pirates intended: To (unlike the African book) have the Irish story utterly and completely disappear as if it never happened.

None of the Irish victims ever made it back to their homeland to describe their ordeal. These are the lost slaves; the ones that time and biased history books conveniently forgot.

Faith and inspiration: Saints for today

Saint Thomas Aquinas, Priest, Doctor of the Church (1225-1274). Feast Day: 28Jan.

Thomas Aquinas, one of the greatest theologians and philosophers in the history of the Church, was born at Roccasecca, Italy, to a noble Italian family. He devoted himself to the study of theology and once he had become a master, he held teaching positions in theology for the rest of his life.

Thomas’ vocation was sidelined for a time when he was kidnapped and imprisoned by his father, who didn’t want his son to join the Dominican Order. He preferred that Thomas enter the Benedictine Order, which was well established and had possibilities of promotion to abbot. Thomas, however, wanted to become a Dominican, a new religious community. This familial tumult did nothing to destroy his vocation, however, and he eventually took his vows as a Dominican and studied at the University of Paris.

In his early days at the university, he was often misunderstood and called “dumb ox” by his classmates because they didn’t recognize his real intellectual genius. Yet one of his teachers, St. Albert the Great, believed that Thomas Aquinas would become one of the greatest teachers of the Church. So profound are his writings that Thomas is often called the “angelic doctor,” implying the heavenly wisdom he possessed.

Ranked with St. Paul and St. Augustine as a preeminent Christian theologian, Thomas was responsible for synthesizing Aristotelian thought with Christian dogma and for rendering theology into science. He is especially known for harmonizing reason and faith, while maintaining a precise distinction between the two: reason was helpful in discovering the existence of God but was insufficient as a certain guide for human action; revelation, reached by faith, was necessary for the discovery of higher truths revealed by divine assent. Thomas often exhorted his students to “never deny, seldom affirm, always distinguish.” That was his way of disarming the rhetorical arguments and the irrational emotionalism often involved when people debate important issues.

Thomas’s Aristotelianism is obvious in his insistence that God reveals himself to us through images and likenesses. Scripture is figurative and metaphorical, which is a concession to what is easily grasped by the human mind. The creator makes himself known through his creation first of all, and then through the Book, whose inspired writings that come to us from the Chosen People. In Christ himself, there is the ultimate concession to our mode of knowing: God becomes man, he walks among us and speaks to us and shows us the way to salvation. And he speaks in parables and stories so that we can be led on from the obvious to the mystery beyond. The sacraments of the Church are also seen as making the spiritual palpable: outward signs of inward grace.

The massive body of theology that Thomas formulated came to be called Thomism and is considered the crowning achievement of Scholasticism. His writings encompass virtually the whole of Christian doctrine, covering theology, philosophy, and Scripture. His most famous work was the “Summa Theologiae,” the foremost exposition on the Christian faith. Intended to be a simple manual for students, it proved the most complex and enlightened treatise on theology ever attempted.

At the young age of 49 and after being increasingly ill and exhausted from his incessant labors, Thomas collapsed and died at the Cistercian monastery of Fossanova, Italy, after setting out on a journey to participate in the Council of Lyons. He was canonized by Pope John XXII in 1323 and is known as Doctor Angelicus and Doctor Communis in honor of his enormous contributions to the Catholic teachings.

Thomas is also noted for composing prayers and music for the Mass of Corpus Christi, a feast celebrating the tradition and belief in the body and blood of Jesus Christ and his Real Presence in the Eucharist and a feast that commemorates a Eucharistic miracle in Orvieto, Italy.

In liturgical art, Thomas is depicted as a Dominican with a sun on his chest (a symbol of sacred learning), and holding a book or a church. The book represents his extensive writings and the church represents the foundation of Catholic theology he helped establish by his precise philosophical method.

Bibliography:  

Bunson, Matthew, Margaret Bunson, and Stephen Bunson. “Encyclopedia of Saints-Revised.” Indiana: Our Sunday Visitor, 2003.

McInerny, Ralph, ed. “Thomas Aquinas: Selected Writings.” London: Penguin Books, 1998.

Trigilio, Rev. John, Ph.D, Th.D, and Rev. Kenneth Brighenti, Ph.D. “Saints for Dummies.” Hoboken, NJ: Wiley Publishing, 2010.

Catholics, United Church find common ground on marriage

Report on marriage states wedlock is a ‘vocation to holiness’ 

By Michael Swan

The Catholic Register

Bishop Gerard Bergie, of St. Catharines, Ontario, found that the United Church attendees were “sincere in their approach” for an on-going dialogue. Photo credit: The Catholic Register.

While the Catholic Church and the United Church aren’t about to agree on the issue of same-sex marriage (Catholic against, United in favour), the official Roman Catholic-United Church of Canada dialogue has found significant common ground in their theologies, liturgies and pastoral approaches.

“In the end it is good news that we were able to say something together on marriage,” said Michael Attridge, a University of St. Michael’s College theology professor who was one of the Catholic representatives.

“A very important topic — something that’s very important to both our Churches.”

The 23-page final report on marriage makes no change in either Church’s teaching on marriage and does not try to paper over significant differences on same-sex marriage, divorce and marriage as a sacrament. However, by analysing the Catholic and United Church marriage ceremonies and official Church documents, the dialogue found common ground.

Both groups believe marriage must be the free choice of the spouses, is intended to be a lifelong commitment, is “a commitment to self-transcendence” which serves not just the couple but children and the whole community, is a vocation to holiness and pastorally marriage preparation is important.

The churches decided to tackle marriage in their official dialogue after the United Church and Canadian Conference of Catholic Bishops (CCCB) found themselves submitting opposing factums to the Supreme Court in 2004, before the court ruled on the constitutionality of same-sex marriage.

“This is exactly what the dialogue is for,” said United Church of Canada representative Rev. Richard Bott. “We both believe we’re disciples of Jesus Christ. How is it that we were sitting in different places?… What we wanted to do was get past the stereotypes.”

A “winner-take-all” legal debate is the wrong way for Christians to discuss their differences, said the final report.

“While remaining honest about real differences, we wanted to discover ways to celebrate and to build upon our important commonalities,” reads the report’s introduction.

The essential difference is in how each Church read Scripture, said Attridge, who was brought onto the dialogue both for his theological expertise and because he is married. Where the United Church gives individuals and communities freedom to interpret the Bible according to their contemporary social reality, the Catholic Church entrusts bishops with the Magisterium as a standard for authentic interpretation.

The different approaches to Scripture resulted in the United Church concluding that “treating people differently because of their sexual orientation was an injustice, inconsistent with biblical norms of justice and inclusivity.”

“Understanding marriage within the order of creation is perhaps the primary point of departure for Catholic theology of marriage,” said the report.

The Catholic side cites the Bible, tradition and natural law to support a definition of marriage restricted to the union of a man and a woman. The Catholics also claim marriage as one of seven sacraments given to the Church by Christ.

Dialogue is always a positive experience of faith, said St. Catharines Bishop Gerard Bergie, who participated in the discussions from 2009 to 2012.

“I found that my confreres on this commission were people of faith who firmly believed in what they were saying. They were sincere in their approach to things,” he said.

The bishop doubts the report will find a huge audience.

“I don’t think it’s going to be a hot topic. But for anyone interested in ecumenical dialogue, I think it would be interesting,” he said.

Since the law has left the Catholic view of marriage behind, the bishops have become wary that traditional marriage is being de-legitimized. In conversation with the United Church, Catholics are hoping the Church’s view is not misconstrued as contempt for gays.

“What we are simply asking, particularly from the United Church perspective, is that they respect the Catholic Church’s approach and that we have an understanding and respect for their approach, even though we may not agree,” Bergie said.

As the minister to a United Church congregation in Maple Ridge, B.C., Bott believes the final report will be an aid to ministers and priests who have to prepare mixed couples for marriage.

Letter: Abortion is never right

The writer of your Jan. 22 letter “The case for birth control” starts with the straw-man argument that if Catholic clergy were married fathers they would be empathetic to artificial birth control and abortion. Those things do not follow. I am a married father and grandfather, and am not clergy, and I do not support artificial birth control or abortion. The writer states that “Catholic moral theology allows for abortion under some circumstances.” He needs to cite his source, because Catholic theology does not allow abortion under any circumstance, recognizing it as always and everywhere wrong. Natural, spontaneous abortion is part of the human condition and cannot be used as a justification for direct, voluntary abortion.

I suggest the writer read St. Thomas Aquinas and St. Augustine again — actually read all their works, not Google and misquote them. Neither said that a baby is not a human being until viability. Both wrestled with when the soul implants, and how to reconcile the limited science of the day with philosophical views. However, both strongly condemned medical abortion at any time as a violation of natural and moral law.

The fact that many Catholics practice artificial birth control “without guilt or confession” is a result of a lack of knowledge, not permissibility. I pray that these Catholics find out the difference between their desires and Church teaching, and realize they do need repentance, reconciliation (confession), and to amend their lives.

Dennis Alcover

Atoka, Tenn.

Hollywood actor flayed for ‘skanky, sick’ ad

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WASHINGTON – A new advertisement featuring “Necessary Roughness” actor Mehcad Brooks and titled “Happy 40th Anniversary, Baby” celebrates the deaths of an estimated 56 million unborn lost to abortion since the Roe v. Wade Supreme Court decision 40 years ago this week, and is being called “skanky,” “sick” and “disgusting.”

The ad, from the pro-abortion Center for Reproductive Rights, comes as hundreds of thousands prepare to attend the March for Life Friday in Washington, D.C.

Brooks, who plays a philandering athlete on USA Network’s series “Necessary Roughness,” is spiffed up, holding a rose and fondling a glass of liquid. He says, “Hey baby, you think I forgot it?”

In front of a glowing fireplace, he continues, “How could I ever forget our anniversary? All these years. So many people said we’d never make it. They’ve been trying to tear us apart. Take you away. Put limits on you. On me. On us.

“But every time we’ve proven ourselves stronger. Anniversary like this is not something you forget.”

Alveda King, member of the legendary King family, personal mentor to many young women, and director of African American Outreach at Priests for Life, was upset by the spot.

“A young woman in her 20s sent me her reaction and I think it’s so compelling. This young woman wrote: ‘I feel molested after seeing it. Skanky, fitting for what it celebrates, sick. Is he married to abortion?’”

King explained the young lady had watched “Necessary Roughness,” but vowed to never watch it again. King said many others also wrote to her saying they’ll no longer watch the show.

“I felt violated and felt like I was observing evil personified,” said King, whose voice cracked with sorrow. “These abortion people think they can say anything. Women should be outraged. I’m post-abortive and it just brought my emotions to the surface. As an African-American man, Mehcad Brooks should be shielding women from abuse and working to foster new generations of good men.”

Day Gardner, a former Miss Delaware and president of the National Black Pro-Life Union, was equally horrified.

“I found it totally disgusting. It turned my stomach. I thought the whole thing was very demonic because he’s sitting there as a member of the black community and we have the highest abortion rate. As a man, he’s a bad example when the black community has such a problem with its men stepping up to be the fathers their children need. This is so evil and so wrong on many levels.

Think of Planned Parenthood as a health provider? Here’s the real story, in “Planned Bullyhood.”

“Every time he said the word ‘baby,’” Gardner emphasized, “I kept seeing all the babies that were tortured and brutally killed since the Roe v. Wade ruling. More than 55 million children have been killed and this idiot is laughing.”

“In the 40 years since Roe v. Wade was set down, more than 55 million unborn children have been killed while that many mothers were wounded by abortion,” Marjorie Dannenfelser, founder and president of the Susan B. Anthony List, told WND. “Ask the post-abortive women who stood on the steps of the Supreme Court yesterday if the abortion they now painfully regret was sexy or romantic.

“The Center for Reproductive Rights and Mehcad Brooks should be ashamed for attempting to glamorize abortion in this way – women deserve better,” she said.

In fact, Feminists for Life wrote the slogan, “Women deserve better than abortion.”

Lila Rose, whose organization Live Action exposes the abortion chain Planned Parenthood with sting videos, shared the same reaction as her sister activists.

She told WND, “As abortion supporters celebrate Roe as a romantic anniversary, I have to think about the 56 million children who will never celebrate an anniversary with anyone. It’s beyond disrespectful to draw the line with Mehcad Brooks and make a joke out of the violent deaths of millions of unborn children.”

Rose also is disgusted because millions of mothers and fathers mourn the loss of their children to abortion.

“This video represents an all-time low for the pro-abortion movement,” Janet Morana told WND. She’s executive director of Priests for Life, co-founder of the Silent No More Awareness Campaign and author of the new book “Recall Abortion.”

“It’s misogynistic and exploitive,” said Morana. “Even worse, it’s making a joke of something as serious as abortion. Treating this issue so cavalierly is really insulting, not only to the pro-life movement but to all women. I can’t imagine this will appeal to even the most ardent abortion supporters.”

Destiny Herndon-De La Rosa, a founder of New Wave Feminists, went right to Brooks.

“I actually went and commented on this guy’s Facebook, as many in my group are doing, just thanking him for showing us what abortion really is: the selfish and unapologetic exploitation of women.”

As for the real “Jane Roe” toasted by Brooks, Norma McCorvey is now a Catholic pro-lifer who has mourned being used to decriminalize abortion.

In 2005, she petitioned the U.S. Supreme Court to hear McCorvey v. Hill, an effort to expose the fraud in Roe v. Wade and reveal the harmful effects of abortion on women. That same year, after the court rejected her appeal, McCorvey testified before the Subcommittee on the Constitution of the U.S. Senate Judiciary Committee.

“I am the woman once known as the Jane Roe of Roe v. Wade. But I dislike the name Jane Roe and all that it stands for. I am a real person named Norma McCorvey and I want you to know the horrible and evil things that Roe v. Wade did to me and others. I never got the opportunity to speak for myself in my own court case,” she told the Senate.

“It is like a living hell knowing that you have had a part to play, though in some sense I was just a pawn of the legal system. But I have had to accept my role in the deaths of millions of babies and the destruction of women’s lives,” McCorvey said.

She appears in the movie Doonby,” which will be screened for free in Washington, D.C., before and after the 2013 March for Life.

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