Ruth Speaks Out

This blog is maintained by the Ruth Institute. It provides a place for our Circle of Experts to express themselves. This is where the scholars, experts, students and followers of the Ruth Institute engage in constructive dialogue about the issues surrounding the Sexual Revolution. We discuss public policy, social practices, legal doctrines and much more.


How a Christian Child’s Love Won Jane Roe’s Heart

By Ryan MacPherson, a Ruth Institute Circle of Experts member

This article was first published at hausvater.org on January 22, 2009 (36th anniversary of Roe v. Wade).
Book Review: Won by Love, Norma McCorvey (with Gary Thomas), (Nashville: Thomas Nelson, 1998)

In her own small world she was Norma McCorvey, a battered, then abandoned, wife and drug addict, pregnant but not desiring a child. The wider world would know her as “Jane Roe” of Roe v. Wade, the 1973 U.S. Supreme Court decision that legalized abortion nationwide. The story told there was tragic: a woman gang raped, forced into pregnancy, and denied the opportunity to terminate that pregnancy since abortion was outlawed in Texas. This story, however, was a lie—fabricated by attorney Sarah Weddington, who herself had obtained an illegal abortion and now was on a mission to make abortion available legally. When McCorvey became “Roe,” she provided the tool Weddington needed to push the issue in the courts. But after McCorvey signed “Roe’s” affidavit, affirming the fabricated story as her own, Weddington reneged on her promise to help McCorvey deal with her crisis pregnancy. Weddington did not even so much as telephone McCorvey until four months after the child was born.


The “Roe” of Roe v. Wade did not abort her baby, a child saved, ironically, by an attorney’s need for a pregnant plaintiff in order to sue for abortion access. McCorvey had never even been inside an abortion clinic, though later she would work for one. She was both the victim of deceit and the perpetrator of deception. Marijuana helped her to cope. So did alcohol. And coarse humor, too: “I tell women we aren’t killing little babies on Wednesday; they have to come in Thursday through Saturday to do it.” (150) But her verbal defense mechanisms, like her lesbian relationship with an abortion clinic coworker, only took her deeper into the pit of despair and anger, a bitter mixture of relentless grief and suppressed guilt.

Even “Jane Roe” knew that abortion killed babies. While working at A Choice for Women, she tried to refer a sixth-month pregnant woman to an ob-gyn, but her supervisor insisted that the woman have access to the abortion she was seeking. Unable to cope, McCorvey had to take the afternoon off; she binge-drank for the two weeks following. Back at the clinic, she refused to be assigned to the “Parts Room,” where the remains of aborted children were stored in jars for transfer to a disposal facility, after first being counted and collated to ensure that no body parts were left in their mothers’ wombs following the procedure. She did, however, accept an assignment to console women afterwards, who grieved in the recovery room with confessions of having just killed their babies. No, it was not knowledge that McCorvey or her coworkers lacked; abortion clearly killed babies and devastated their mothers.

Love, not knowledge, was the missing piece in the puzzle of their fractured lives. And “God is love.” (1 John 4:16) God had turned the heart of Flip Benham, an alcoholic pro-choice unbeliever, toward Himself, transforming him into a Christian pro-life pastor who joined Operation Rescue. McCorvey called him “Flip Venom” when Operation Rescue moved into the office space next to A Choice for Women. The name-calling didn’t stick, however, since no venom came from Flip’s mouth. He spoke in love, as did his fellow “rescuers,” including Ronda Mackie and, the most loving and lovable of all, her seven-year-old daughter Emily.

Emily played on the sidewalk in front of the two adjacent offices: her mother’s Operation Rescue and McCorvey’s A Choice for Women. It was a brilliant Operation Rescue strategy: cute children playing gleefully outside, testifying by their casual existence the severe reality behind the “services” provided by A Choice for Women. Emily did more than deter women from seeking abortions; she smiled and greeted, she hugged and conversed with Norma McCorvey, a woman who had given birth to three children, aborted none, and yet facilitated the abortions of many at her clinic and millions through her role as “Jane Roe.” Finally, McCorvey admitted that she loved children. “Then why,” asked Emily, so innocently and so gently, “are you letting the little ones die inside?” (91) Had Pastor Flip asked the question, or any other adult, McCorvey would have responded with her standard mouthful of foul obscenity. For a seven-year-old girl, however, she had no defense. “I never answered her,” she later recalled. “I couldn’t.” (91)

In the months that followed, McCorvey became attached to Emily, and to her mother Ronda. A budding friendship bridged the gap between an Operation Rescue worker and an abortion clinic employee. McCorvey found herself, inexplicably, referring late-term clients away from A Choice for Women and toward Operation Rescue, knowing full well that since late-term abortions had the best profit margin she was sabotaging her boss’s business. One day Ronda Mackie took Norma McCorvey out for lunch and mentioned that Emily had nearly been aborted. Ronda’s fiancé and parents-in-law-to-be had urged the termination of an inconvenient pregnancy, back when Ronda herself was still an unbeliever.

Now the abortion question was too personalized to remain a question; the answer was clear, even to McCorvey, and made clearer still by the love of the Operation Rescue picketers, who never returned McCorvey’s invectives. “I love you,” echoed the voice of little Emily, a survivor of the abortion culture. “I forgive you,” said Pastor Flip, himself a penitent sinner.

Americans mark January 22 as the anniversary of Roe v. Wade, but for “Jane Roe” the real turning point came on August 8, 1995. On that day she “renounce[d] the devil and all his works, and the sinful desires of the flesh” (187). She repented of her drug abuse, her lesbian self-defilement, her hatred toward pro-lifers, and her role in the deaths of the 35 million children aborted in America during the preceding 22 years. When Pastor Flip immersed her in the waters of Holy Baptism, she arose a new person. She had been won by love.

Her story amazes the reader, in places seeming too good to be true. But on closer inspection, it’s too good to be false. Love, not hatred, changes hearts, even the hardest of hearts. The conversion narratives of Ronda Mackie and Flip Benham are encouraging enough; the redemption of “Jane Roe” into “Norma McCorvey, Christian” (177) reveals the Gospel at its brightest. But the message does not stop there; the Gospel keeps shining, as forgiveness in Christ also transforms Connie Gonzales, her former coworker and some-time lesbian partner. Remarkably, “Mary Doe” of Doe v. Bolton—the companion case to Roe v. Wade—also repented. “Doe” (Sarah Cano) joined McCorvey in March 1997 as the two women publicly identified themselves as “new creatures in Christ and children of God” while dedicating the National Memorial for Unborn Children in Chattanooga, Tennessee (236).

Forgiveness does not come easily; Christ suffered greatly and died to make it possible. “It was so hard for me to conceive that the Lord had forgiven me,” acknowledges McCorvey, “especially after so many children had been killed. But He has forgiven me and restored me. And, gradually, I have learned to trust His Word more than my own feelings.” (228) Though painful emotions still return, bringing with them doubts concerning God’s love, McCorvey finds comfort especially in these passages: “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17); “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9)

Norma McCorvey’s story concludes with words of hope. “If God can forgive Norma McCorvey—Jane Roe—and her role in abortion, surely he can forgive you as well.” (229) Her conversion reveals not only the limitless love of Christ, but also the effectiveness of Christ’s servants who “speak the truth in love.” (Ephesians 4:15)

For Ronda Mackie, loving Norma McCorvey meant trusting her to watch over her daughter Emily who began regularly visiting the reception room of A Choice for Women. Emily brought gifts of her own artwork, labeled “Jesus loves you, Miss Norma.” A child’s love communicated a message that anti-abortion ranting and raving, with slogans like “Abortion Stops a Beating Heart,” could not. “This is what happens when Christians are willing to face their enemies and adopt the most powerful strategy ever devised—the strategy displayed by Christ’s death on the cross, the strategy of laying down your life so that others, including the unborn, might live. This is what it is like to be won by love.” (240)

McCorvey’s autobiography calls to repentance both the abortion perpetrator and the abortion protester: the one for taking innocent life and the other for too often fighting a culture of death with a culture of hate. Either way, the world needs more people like Emily, a child spared from abortion and a spokesperson of truth in love. And to become like Emily, one first needs Christ, who did not spare Himself, but lived and died for the truth in love. Christ practiced “lifestyle witnessing” to the extreme. The gift of His Spirit empowers others to do the same.

If more people would read Won by Love, then they could understand more clearly the gracious will of God amidst one of our nation’s greatest tragedies. Let’s just hope they don’t keep it to themselves. Christ’s love, communicated in actions and not just in words, transformed America’s most infamous abortion advocate into a Christian defender of purity and life. Wouldn’t it be wonderful if no one could ever hear the phrase “Roe v. Wade” without remembering “Jane Roe’s” repentance and Christ’s forgiveness?

Dr. Ryan C. MacPherson is the founding president of The Hausvater Project. He lives with his wife Marie and their children in Mankato, Minnesota, where he teaches American history, history of science, and bioethics at Bethany Lutheran College. For more information, visit www.ryancmacpherson.com.


'Healing Family Breakdown' retreat set

by Crystal Stevenson / American Press

This article was first published October 21, 2016, at AmericanPress.com.

How to heal after the breakdown of one’s family unit will be the topic of the San Diego-based Ruth Institute’s inaugural Louisiana event.

The “Healing Family Breakdown” retreat will be 9 a.m.-12:30 p.m. Saturday, Oct. 22, at Our Lady Queen of Heaven’s family center, 3939 Kingston St.

The retreat will include short talks, guided meditation and small group discussions, said Ruth Institute founder and retreat organizer Jennifer Roback Morse.

“Pretty much every family is affected by it in some way or another, if not your immediate family then in the extended family,” Morse said. “We realized based on our scientific research that there is an enormous amount of pain associated with it. Just looking around the culture you can see that people are suffering, but they don’t know what to do about it.”


Morse describes the forms of a family breakdown as adults divorced against their will — such as in cases of adultery or desertion; children who experience the divorce of their parents; children born to unmarried parents; and fostered, adopted or donor-conceived people who don’t know their biological parents.

“A lot of times people feel it’s their fault and there’s something wrong with them, but really we have a lot of structural problems causing this,” she said. “So we wanted to put together something that would help people deal with it in their own lives and also have a bigger picture of why it’s so troubling, and that’s what the retreat is designed to do.”

Morse said the retreat will focus on the child’s perspective.

“Our philosophy is that every child is entitled to a relationship with both of their parents unless some unavoidable tragedy takes place to prevent that, and of course that does happen,” she said.

“From the child’s perspective, anything that involves them not being in a day-to-day relationship with both parents, that’s a breakdown. If you look at it from a child’s perspective, sometimes the family is broken down even before it starts.”

Too many families are suffering alone and in silence, Morse said.

“It’s possible to have some healing. The feelings you have of maybe longing for the missing parent or longing for the relationship to somehow be restored, that’s a perfectly valid feeling,” she said.

“It might not happen; you might not be able to control whether it happens or not. But we want people to feel affirmed that at least it’s OK to have that desire.”

Morse said the conference is open to people ages 15 and older. Cost is $30 per person and $50 per family; attendance is free for members of the clergy. To register, visit www.olqh.org.



Pro-Choice Puritans

by Jennifer Roback Morse

This article was first published August 18, 2016 at The Blaze.

For a very short time, Puritanism was the dominant religion in America.

The need to populate a large continent led to lots of immigration of lots of people from different religions. Since then, we Americans have developed a sardonic definition of “Puritan:” a person with the nagging feeling that somewhere, someone is having fun. We have to adapt that to our current times, since now, everyone gets to have as much fun as they want.

The New Orthodoxy, the State Religion, is that abortion is a positive good. And a Pro-Choice Puritan is a person with the nagging feeling that somewhere, a woman doesn’t choose abortion.

California seems to be full of Pro-Choice Puritans. The legislature passed a bill regulating what pro-life pregnancy care centers can say, and how loudly they have to say it. Pregnancy care centers in California are required to announce that abortion is available elsewhere. The state regulates where this signage must be, and how large the type face must be.

Abortion rights activists hold placards outside of the US Supreme Court ahead of an expected ruling on abortion clinic restrictions on June 27, 2016 in Washington, DC. / (MANDEL NGAN/AFP/Getty Images)

(MANDEL NGAN/AFP/Getty Images)


Evidently, the Big Abortion Industry feels threatened by these centers. Even very liberal California has 167 privately financed and run pregnancy care centers. This is according to the breathless NARAL Pro-choice America “report,” modestly entitled, “Crisis Pregnancy Centers Lie.” Nationwide, according to this same “report,” there were 2,460 pregnancy care centers, 438 abortion clinics, 839 “Guttmacher clinics,” a term for which I could find no definition, and 1,720 “Guttmacher providers,” again, an undefined term.

The idea that pregnancy care centers are “tricking” or “misleading” women into having their babies is preposterous on its face. The decision to abort is a decision that can be carried out in a single afternoon. But the decision to carry a child to term has to be reaffirmed every day throughout the pregnancy. The woman can change her mind one afternoon, walk into the abortion clinic, and her baby will be gone forever.

The pregnancy care center model is to accompany the mother throughout her pregnancy. I know of centers that help mothers find work or housing. I know of centers that provide the mothers with material assistance through the child’s first year. Many centers provide classes on childcare and healthy relationships. What is so wrong with that?

The Big Abortion Industry’s claims that “crisis pregnancy centers lie,” doesn’t hold water. In a section of the “report” purporting to show how much Pregnancy Care Centers “shame and judge” pregnant women, we find these items:

  • “69 percent of CPCs investigated in Montana displayed or presented fetal “dolls”— models that are often developmentally incorrect, and used to shame and dissuade women from abortion.” What exactly does “often” and “incorrect” mean?
  • “61 percent of CPCs investigated in North Carolina pressured women not to have abortions by providing baby items.” Those big meanies!
  • “In the New York City investigation, 73 percent of the CPC staffers referred to the fetus as a “baby” or “unborn child” and to abortion as “killing,” and 89% of CPCs did so in their written materials.”

Every state in America has some kind of regulation against consumer fraud. The fact is, that these “lies” do not come anywhere near meeting the legal standard for “consumer fraud.” Unless the Pro-Choice Puritans get their friends in the legislature to redefine “fraud” to mean, “failing to use the politically correct euphemisms.”

Let’s be clear: pro-life pregnancy centers are in business to provide alternatives to abortion. They do not want to refer people for abortions. The Big Abortion Industry insists on enlisting their competitors in promoting their business, because their business is not simply providing abortions.

The Big Abortion business is creating the Fantasy Ideology of the Sexual Revolution. They want to convince people that everyone has the right to act as if sex were a sterile activity with no moral or social consequences. Since this is patently untrue, the Pro-Choice Puritans must suppress those who dissent from their Orthodoxy.

If you leave people alone to follow the trail of their experience and the evidence, most people come to realize that sex does in fact make babies. Even contracepted sex sometimes makes babies. The only way to make the Fantasy Ideology appear to be true is to downplay contraceptive failure and the medical risks, psychological problems or just plain unhappiness that sometimes arises from abortion.

A pregnancy care center tells women that contraception sometimes fails. (Most of them have already learned this. Roughly half of women who come for abortions say they were using contraception the month they got pregnant. In this study, it was 54 percent. Not a typo. Look at Table 1.) A pregnancy care center tells women that abortion sometimes has negative consequences. Most of all, pregnancy care centers tell women that having their babies and being good mothers is a realistic possibility for them.

The True Believers can’t allow heresies like these to go unchallenged. That is why I say that the Pro-Choice Puritans are haunted by the thought that some woman, somewhere, wants her baby.


It’s Time to Make Marriage Great Again By Redefining Divorce

by Jennifer Roback Morse

This article was first published July 23, 2016, at The Blaze.

Earlier this week, the Ruth Institute sent a letter of commendation and 24 white roses to Charles Chaput, the Archbishop of Philadelphia.

Our letter thanked him for “his clear teaching on marriage, family and human sexuality in the Pastoral Guidelines for Implementing Amoris Laetitia in the Archdiocese of Philadelphia.”

With all the excitement of the political conventions, why would we spend our time sending flowers to an archbishop? We want to shine the spotlight on the positive things people are doing to build up society.

Figurines of a bride and a groom sit atop a wedding cake. (AP/The News & Observer, Robert Willett)

Figurines of a bride and a groom sit atop a wedding cake. (AP/The News & Observer, Robert Willett)


The archbishop’s guidelines restate the Ancient Teachings of Christianity regarding marriage, family and human sexuality. These teachings are obscured today. No less a theological heavy weight than the mayor of Philadelphia castigated the archbishop, saying the Guidelines were un-Christian!

To be fair to Mayor Jim Kenny, we have to admit that the publication of Pope Francis’ Apostolic Exhortation, Amoris Laetitia, has caused worldwide confusion over Catholic teaching on marriage. Yelling at the pope has become a new cottage industry among tradition-minded Catholic writers. Pulling his words into a sexually indulgent direction has become a cottage industry among progressives of all faiths. And trying to parse out what he really meant has been a full employment guarantee for everyone.

Rather than getting involved in all that, we want to call attention to people who are implementing the unbroken teaching of the Church in a vibrant manner. Focus on what we know to be true and good. Archbishop Chaput’s Guidelines provide a clear and practical statement of ancient Catholic teaching, in the spirit of genuine mercy, incorporating language from Amoris Laetitia.

I believe that these teachings are correct, good and humane. I founded the Ruth Institute for the purpose of promoting those teachings to the widest audience possible. I don’t believe these things because I am a Catholic. On the contrary. It is precisely because I came to believe in these teachings that I returned to the practice of the Catholic faith after a 12-year lapse.

Let me discuss just one issue that has caused a lot of hand-wringing in the past 2 years. Jesus told us very clearly that remarriage after divorce is not possible. If attempted, it amounts to adultery. Why? According to Jesus, Moses only permitted a man to issue a bill of divorce because of “the hardness of your hearts.” (This is the Gospel of Matthew, Chapter 19, in case you were wondering.)

At that point, he could have said, “So, I’m going to eliminate this appalling male privilege and allow women to divorce their husbands, exactly like Moses allowed men to divorce their wives.” However, he did no such thing. He didn’t extend the male privilege. He eliminated it entirely. “From the beginning it was not so,” referring back to God’s original plan for creation. “I tell you, anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” One of the “hard sayings” of Jesus, no doubt. But pretty darn clear.

(And please: don’t trouble me with that so-called loophole, ok? The real innovation in modern no-fault divorce law is that it allows an adulterer to get a divorce against the wishes of the innocent party. No sane person can argue that Jesus provided that “loophole” to allow the guilty party to validly remarry.)

The Church teaches that civilly divorced and remarried Catholics cannot receive communion because she is trying to implement this teaching of Jesus. A civilly divorced and remarried person is living with, and presumably having sex with someone, while still validly married to someone else. If the first marriage is still valid, the second attempted marriage is not valid, and is in fact, adulterous. What is so hard to understand about that?

You know who really understands this concept, who intuitively “gets it?” Children of divorce. Kids look into their parents’ bedroom and see someone who doesn’t belong there. “Who is this guy in bed with my mom: my dad is supposed to be there.” Or, “who is this woman in bed with my dad? My mom is supposed to be there.”

At the Ruth Institute, we know there are situations in which married couples must separate for the safety of the family. But we also know that those cases are by far not the majority of cases. No-fault divorce says a person can get divorced for any reason or no reason, and the government will take sides with the party who wants the marriage the least. The government will permit that person to remarry, against the wishes of their spouse and children.

This is an obvious injustice that no one in our society will talk about. The children of divorce are socially invisible. In fact, I bet some of them felt like crying when they read my paragraph above quoting with approval, what might have gone through their little minds. Many of them have never heard an adult affirm their feelings that something dreadfully wrong and unjust took place in their families.

Jesus knew. Jesus was trying to keep us from hurting ourselves and each other. And the Catholic Church has been trying to implement Jesus’ teaching. You may say the Church has been imperfect in her attempts and I won’t argue with you. But I will say that no one else is even seriously trying.

Political campaigns come and go. Political parties come and go. In fact, nations themselves come and go. But the teachings of Jesus are forever. What we do about marriage and children and love reveals what and whom we truly love.

That is why we congratulate Archbishop Charles Chaput for his guidelines. We wish the Archdiocese all the very best. Make Marriage Great Again.


Elite Women Wage Social Warfare on Everywoman

by Jennifer Roback Morse

This article was first posted at The Blaze on July 5, 2016.

So a radical feminist and two childless women walk into a courtroom. How do you expect them to rule on abortion or contraception? Their lives as they know them, depend on both.

In Whole Woman’s Health vs. Hellerstedt, the U.S. Supreme Court overturned a Texas law regulating abortion clinics as if they were any ordinary medical facility. You have no doubt heard that this was somehow a victory for women, in the ongoing and everlasting War Against Women.

Actually, I believe there is no War Against Women, but a long-standing War Among Women. And this time, like most of the time, Elite Women prevail over “Everywoman.” Pro-choice activists hold placards and chant outside of the US Supreme Court ahead of a ruling on abortion clinic restrictions on June 27, 2016 in Washington, DC. (MANDEL NGAN/AFP/Getty Images)

Pro-choice activists hold placards and chant outside of the US Supreme Court ahead of a ruling on abortion clinic restrictions on June 27, 2016 in Washington, DC. (MANDEL NGAN/AFP/Getty Images)

Consider the three women currently serving on the U.S. Supreme Court. Whose interests do these women actually represent?


The most senior female member of the court is Justice Ruth Bader Ginsburg, a lifelong radical feminist. Let’s look for a moment at her personal life. Justice Ginsburg had the lifelong support of her husband in her career aspirations. Thanks to no-fault divorce, women today cannot count on a lifetime of mutual support with their husbands.

Justice Ginsburg came of age in the short historical window of time when women could still get married, have kids, go to law school, and have a career after child-bearing. Her two children were born when she was 22 and 32, in 1955 and 1965 respectively.

Thanks to radical feminism, highly educated women have a much more difficult time doing these things. They can go to law school and have a career all right. But getting married and having children sometime before menopause, not so much. Justice Ginsburg has been safely insulated from the negative fallout of the Sexual Revolution which she and her radical feminist colleagues did so much to champion.

The other two women on the Supreme Court, Justices Elena Kagan and Sonia Sotomayor, are childless.

It is highly unlikely that the two of them understand the aspirations of women who want their babies and stable marriages. For most women, family is everything and “career” is a way to put food on the table. Elite women know nothing of Everywoman, the people who have endured the Sexual Revolution, and who do not have high status jobs as compensation.

I am acutely aware of all this because I am a bit of an outlier among my educational class. That is a fancy way of saying I am a freak. I left a tenured university position back in 1996 to give more attention to my children who needed me, and my husband who wanted me and who I, in turn, wanted. No one gives up tenure. Believe me. My friends quietly thought I had lost my mind, except for one dear friend who told me I was a counter-cultural radical.

I had been in line to become the head of my department. Obviously, that didn’t happen. I never sat on any prestigious commissions. I haven’t received a plum political appointment like my childless or male peers have. Mind you, I’m not complaining. I do not regret my choices for a moment. I have encountered plenty of other women with advanced degrees who have made similar choices with no regrets.

No, my point is different. Delayed childbearing is the price of entering the professional classes. Tenacious focus is the price of remaining in the upper echelons of those classes. Placing a high personal value on life, marriage, family and the next generation puts a woman at a disadvantage in the competition for high-end jobs.

Put another way, childless women have an advantage over mothers in the competition for power and influence. For many elite women, the Sexual Revolution has made possible their lives as they know them. They literally cannot imagine what their lives would be like without contraception, or without abortion as an easy back-up.

The Sexual Revolution has been an imposition by the elites upon the masses. From the beginning, it is the people of modest means who have suffered from no-fault divorce, and hook-ups and instability and relationship churning and non-marital childbearing.

The Everyman and Everywoman regularly vote for lawmakers who promote pro-life legislation. But elites in the judiciary consistently overturn it. And that is what happens when a radical feminist and two childless women walk into a courtroom.

 

 

 

 


Young Women Are Gambling On a Losing Game

by Jennifer Roback Morse

This article was first posted at The Blaze on June 1, 2016.

The image from the Huffington Post staff meeting created an immediate backlash for editor Liz Heron’s rhetorical question: “Notice anything about this Huffington Post editors’ meeting?”

Unlike many of the internet commentators, I am not interested in the ethnic diversity or ideological hypocrisy of the Huffington Post. All these editors appear to be twenty-somethings, thirty-somethings at most, with the possible exception of Heron herself. To me, this photo illustrates the most poignant sociological fact of our time: Delayed child-bearing is the price of entry into the professional classes.

Look at these eager young faces. These young ladies have high hopes for their lives.

Inline image 1

An editors’ meeting at Huffington Post. Editor Liz Heron tweeted: “Notice anything about this Huffington Post editors’ meeting?” (Twitter)


They believe that by landing this great job, they are set. Once they are established in their careers, then and only then, can they think seriously about marriage and motherhood. They do not realize that they are giving themselves over to careers during their peak fertility years, with the expectation that somehow, someday, they can “have it all.”

They are being sold a cynical lie.

Here is the bargain we professional women have been making: “We want to participate in higher education and the professions. As the price of doing so, we agree to chemically neuter ourselves during our peak child-bearing years with various types of birth control. Then, when we are finally financially and socially ready for motherhood, we agree to subject ourselves to invasive, degrading and possibly dangerous fertility treatments.”

I am no longer willing to accept this bargain. These arrangements are not pro-woman. They are simply anti-fertility. Any woman who wants to be a mother, including giving birth to her own children, taking care of her own children, and loving their father, needs a better way. Until now, we have been adapting our bodies to the university and the market. I say, we should respect our bodies enough to demand that the university and the market adapt to us and our bodies.

We cannot expect much help from establishment publications like Huff Po, establishment institutions like the Ivy League and Seven Sisters schools, and certainly not from the government.

Huffington Post is a consistent cheerleader for the sexual revolution. They have a whole page devoted to divorce. They have a regular Friday feature called “Blended Family Friday,” in which “we spotlight a stepfamily to learn how they’ve worked to bring their two families together. Our hope is that by telling their stories, we’ll bring you closer to blended family bliss in your own life!” And they are enlisting twenty-somethings to sell their propaganda.

I wonder how many of the young ladies seated at that Huff Po editors meeting have ever heard of abortion regret or considered the topic worthy of their attention? I wonder how many of them believe that hooking up is harmless, as long as you use a condom. I wonder how many of them have ever heard that hormonal contraception – especially implants and vaginal rings – increase the risk of strokes and heart attacks.

I wonder if any of them wish for a guy who would dote on them, and act like he really truly cares. I wonder if they have ever chided themselves for being too clingy when a relationship ended, without realizing that bonding to your sex partner is perfectly normal.

I wonder how many of them realize how unlikely childbirth after 40 really is? A recent study of IVF in Australia looked at the chance of a live birth for initiated cycles. Don’t look at the bogus “pregnancy rate:” IVF pregnancies are 4-5 times more likely to end in stillbirth. And don’t be taken in by the “pregnancy per embryo transfer.” Plenty of women initiate cycles but do not successfully make it to the embryo transfer stage.

The average Australian woman aged 41-42 years old had a 5.8 percent chance of having a live birth per initiated cycle. And women over 45 have a 1.1 per cent chance of having a live birth per initiated cycle — which is almost a 99 percent chance of failure every time.

Yes, Huffington Post is an opinion-making and opinion-leading organization. And yes, it is not right for a bunch of white, privileged childless twenty-something women to be having such an outsized influence on public opinion. But for now, let’s give a thought to these young ladies themselves. They are being sold a bill of goods. It is up to us, as adults, to warn them.


Abortion Today: Preterm Birth Tomorrow?

A new metastudy shows increased risks of preterm birth for mothers who have previously had an abortion. 

 

A meta-analysis of 36 international studies involving more than one million women has concluded that abortions are associated with “significantly higher risk” of subsequent premature births, and underweight babies.

Prematurity is, in turn, associated with far greater risk of cerebral palsy and other conditions.

Brent Rooney of British Columbia’s Reduce Preterm Risk Coalition said, “In May 2016 abortion-preemie denial became impossible.”

The study appears in this month’s American Journal of Obstetrics & Gynecology, (behind a paywall) authored by Dr. Gabrielle Saccone and her research associates. It showed that a prior abortion or miscarriage was associated with a 52 percent increased risk of prematurity and also of greater risk of lower gestational and birth weights.



Blackmail Threat Leads to life-giving Testimony

 

Leave it to pro-choice political operatives to make a blackmail threat against a pro-life politician and his family. And leave it to the King of Kings to bring light out of darkness and to write straight with crooked lines. 

It seems that "an unnamed source" told Michigan State Rep. Lee Chatfield, a pro-life Republican, that they planned to make public information about his wife's abortion years ago. I suppose this was supposed to embarrass Rep Chatfield and his wife Stephanie that they would, do what, exactly? That he would stop calling for the defunding of Planned Parenthood? That he would withdraw his sponsorship of a bill to ban abortions that dismember the child? 

In any case, Mrs. Chatfield made her own decision to not allow herself and her husband to be manipulated by her past. She beat them to the punch and told her own story of her high school abortion. She told the story on her own terms: a story of rape, abortion, regret, forgiveness and healing.

When I read her story, I could not help but think how clueless the person who threatened must really be. Or maybe she/he/ze did not know the full story. The young Stephanie, a high school student, was obviously a victim of rape, the very sort of person the Sexual Revolutionary feminist claims to be trying to help. Stephanie did just what the feminist/sexual revolutionary playbook called for: she had an abortion. But the abortion did not solve her problem, as advertised.

I made a decision that I’ve thought about and regretted nearly every day since. It’s haunted me. It’s made me weep. It’s made it difficult to look in the mirror at times. I knew that what I did was wrong at the time, but I never imagined the weight and guilt that I would carry as a consequence.

I give Stephanie Chatfield a lot of credit for how she is handling herself. This is exactly what the Ruth Institute hopes more people will do: tell the truth about what happened to you. Reveal the lies of the Sexual Revolution. You will take the sting out of them. You will heal yourself, and heal others. As Mrs. Chatfield said:

No matter the intentions of anybody wishing to see this story go public, this I am certain of: God meant it for good and will glorify Himself through this....And to everybody reading this, remember what I had forgotten – that God is greater than our sin. I am confident that God can continue to use an imperfect person like me to bring Himself glory. And while the life vs. choice debate will continue to wage on, this I know for certain: I made the wrong choice. Yet, I plan to use my story to help girls, love others and serve as a living testimony of God’s grace and forgiveness.

This is the real, Christ-like solution to the problems of the Sexual Revolution. As I have said many times in my talks, if it is not Christ-like, I'm not the slightest bit interested in it. And if it is not Christ-like, it won't last anyway.

Share your story with us. We may include it on the Tell Ruth the Truth blog. You have no idea who may benefit from your experience. 


 

 

 


Pro-Life Leaders Decry Scandals, Urge Catholic Colleges to Reject Culture of Death

From the Cardinal Newman Society and a collection of Pro-Life Leaders on May 11, 2016.

 

Concerned by recent high-profile events at Catholic colleges featuring pro-abortion leaders — including Planned Parenthood’s Cecile Richards, Bill Clinton, Wendy Davis and Vice President Joe Biden — 29 Catholic and pro-life leaders joined a statement urging Catholic colleges to “stand firm in defending truth and the Catholic identity of their institutions.”

 

The statement, released today by The Cardinal Newman Society, argues that such events betray the mission of Catholic education and endanger the spiritual well-being of students.

“We urge the leaders of Catholic colleges and universities to reject the culture of death” and refuse “to honor and award speaking platforms to public advocates of abortion and same-sex marriage,” the signers of the letter stated.


“There is no sensible appeal to ‘freedom of speech’ or ‘academic freedom’ to justify university-sponsored events or activities that hold up opponents of known moral truths for special honor, as if falsehood and immorality are to be celebrated and not firmly rejected,” the letter states.

Noting that “special honor” by a college can include awards, honorary degrees, commencement speeches and invitations to deliver prominent lectures, the signers of the letter assert, “[T]here is no ‘freedom’ in presenting lectures that include one-sided advocacy for evil; the university’s free choice to present such lectures has the consequence of binding young people in the chains of falsehood and sin.”

Citing Ex corde Ecclesiae, the Vatican constitution on Catholic colleges, the letter reminds Catholic colleges of their responsibility to teach truth and to conduct all official actions in accord with their Catholic identity:

We, the undersigned, urge Catholic colleges and universities to “consecrate [their selves] without reserve to the cause of truth” by teaching and upholding the sacred dignity of all human life and of the divinely ordered institution of marriage … The truths of the Catholic faith—and indeed, all human experience—are also clear: innocent human life must be protected, and the institution of marriage between man and woman is essential for children, family, and community.

The full text of the letter follows, along with the names of those who signed in support of the statement:

Committed to the Truth of Life and Marriage

An Appeal by Catholic and Pro-Life Leaders to Catholic Educators

We, the undersigned, urge Catholic colleges and universities to “consecrate [their selves] without reserve to the cause of truth” (Ex corde Ecclesiae, 4) by teaching and upholding the sacred dignity of all human life and of the divinely ordered institution of marriage, and by refusing to honor and award speaking platforms to public advocates of abortion and same-sex marriage.

Most recently, we are gravely concerned by scandals at three Catholic universities:

  • Georgetown University in Washington, D.C., hosted a prominent campus lecture on April 20 by Planned Parenthood President Cecile Richards, who has presided over an appalling enterprise that killed more than 2.8 million babies by abortion during her tenure and has admitted to then selling the parts of aborted children. She advocated for abortion, contraception, and sterilization during her lecture to students.

     

  • The University of Notre Dame in Notre Dame, Ind., hosted a lecture by former Texas State Senator Wendy Davis, a champion of abortion who is known for her 2013 filibuster of pro-life legislation. Davis advocated abortion and even defended the abortion of her own child during her lecture to students, which was held on April 4, the Feast of the Annunciation.

     

  • The University of Notre Dame also has chosen to honor Vice President Joe Biden—who has supported both legal abortion and same-sex marriage—with its Laetare Medal for exemplary Catholics. It will be awarded at the University’s commencement ceremony on May 15, reminiscent of the scandalous honor for President Barack Obama in 2009.

     

  • Loyola Marymount University in Los Angeles, Calif., selected as its spring commencement speaker former President Bill Clinton, who also received an honorary degree. He protected partial-birth abortion while President and has advocated same-sex marriage in recent years. He is also in the midst of an active presidential campaign for his wife Hillary, a vociferous advocate for both abortion and same-sex marriage, who was prominent at the commencement ceremony on May 7.

     

The Church’s expectations for Catholic education are clear: “A Catholic University’s privileged task is ‘to unite existentially byintellectual effort two orders of reality that too frequently tend to be placedin opposition as though they were antithetical: the search for truth, and thecertainty of already knowing the fount of truth.’ …Any official action orcommitment of the University is to be in accord with its Catholic identity” (Ex corde Ecclesiae, 1; General Norms, Art. 2, §4).

The truths of the Catholic faith—and indeed, all human experience—are also clear: innocent human life must be protected, and the institution of marriage between man and woman is essential for children, family, and community.

There is no sensible appeal to “freedom of speech” or “academic freedom” to justify university-sponsored events or activities that hold up opponents of known moral truths for special honor, as if falsehood and immorality are to be celebrated and not firmly rejected. (Such honors include awards, honorary degrees, commencement speeches, and invitations to deliver prominent lectures.) Moreover, there is no“freedom” in presenting lectures that include one-sided advocacy for evil; the university’s free choice to present such lectures has the consequence of binding young people in the chains of falsehood and sin.

We urge the leaders of Catholic colleges and universities to reject the culture of death and instead stand firm in defending truth and the Catholic identity of their institutions.

[NOTE: The following sign in their individual capacities. Titles and affiliations are provided for identification only.]

Father Shenan J. Boquet
President, Human Life International

L. Brent Bozell, III
President, Media Research Center

Tom Brejcha
President and Chief Counsel, Thomas More Society

Brian Brown
President, National Organization for Marriage

Judie Brown
President and co-founder, American Life League

Dr. E. Christian Brugger
J. Francis Cardinal Stafford Professor of Moral Theology, St. John Vianney Theological Seminary

Eileen Cubanski
Executive Director, National Association of Private Catholic and Independent Schools

Mary Rice Hasson
Fellow, Ethics and Public Policy Center

Kristan Hawkins
President, Students for Life of America

Abby Johnson
Founder, And Then There Were None

Jennifer Kimball Watson
Director, Culture of Life Foundation

Stephen M. Krason, J.D., Ph.D.
President, Society of Catholic Social Scientists

Philip F. Lawler
Editor, Catholic World News

Maria McFadden Maffucci
Editor, Human Life Review

Jeanne F. Mancini
President, March for Life Education and Defense Fund

Jennifer Roback Morse, Ph.D.
Founder and President, The Ruth Institute

Nikolas T. Nikas
President and General Counsel, Bioethics Defense Fund

Camille Pauley
President and CEO, Healing the Culture

Father Frank Pavone
National Director, Priests for Life

Patrick J. Reilly
President, The Cardinal Newman Society

Steven Jonathan Rummelsburg
Senior Fellow, American Principles Project

Austin Ruse
President, Center for Family and Human Rights (C-FAM)

Andrew T. Seeley, Ph.D.
Executive Director, Institute for Catholic Liberal Education

Matt Smith
President, Catholic Advocate

Jo Tolck
Executive Director, Human Life Alliance

Debi Vinnedge
Executive Director, Children of God for Life

John-Henry Westen
Editor-in-Chief, LifeSiteNews

Edward Whelan
President, Ethics and Public Policy Center

Eugene J. Zurlo, KCHS
Chairman Emeritus, Catholic Radio Association

 



Men and Abortion: Comforting Those Who Cry Alone

by Ryan MacPherson

Reprinted, with permission of the author, from LifeDate (Lutherans for Life, Fall 2013)

Abortion is a men’s issue. Yes, abortion is also a women’s issue. And it certainly is a children’s issue—a child’s life is at stake. But abortion is a men’s issue—a fact too readily overlooked these days.

In 1992, the U.S. Supreme Court took men out of the picture by declaring in Planned Parenthood v. Casey that no state may guarantee a man the right to share in the decision of whether his wife or girlfriend would preserve or abort their child. Every woman would have the “right” to make that choice alone. Even minor girls would, in some instances, be permitted to abort a child without informing their own fathers or mothers.

No matter what the courts say, abortion genuinely remains a men’s issue. Human nature can have it no other way—every baby has a dad. God has designed men to care for women and to protect children. When men fail to do so, they suffer guilt. When men are prohibited from doing so, they suffer a loss of masculinity. But so long as abortion is framed as a “woman’s right” or as a “women’s health issue,” the men who suffer do so largely in silence—struggling with great inner turmoil.


Each man has a unique story, but some basic patterns connect their stories with one another. Men whose children have been aborted need healing, they need redemption, and until they experience these they cry alone. Men whose fatherhood has been cut short struggle over their identities. They feel inadequate as leaders. They have difficulty with commitment. Abortion drives a wedge between mom and dad, whether married or not. Past abortions also have ongoing significance, as when a man whose child was aborted by his girlfriend later marries and attempts to become a responsible husband and father while memories from the past haunt him.

Some men pressure their girlfriends to have an abortion. Other men hope for their child’s life, but feel powerless against the “it’s a woman’s body” argument that leaves the mother of the child calling all the shots. Guilt and sorrow are universal.

When Michel Sauret (author of Child, Hold Me) learned that his girlfriend, Heather, was pregnant, his initial impulse was to seek an abortion—despite his Christian faith. That’s how society had programmed him to escape from an “inconvenient” situation. In one breath, Michel “hated the idea of abortion even being available and tempting,” but simultaneously that temptation warped his mind into thinking “it was a choice … no more threatening than the color of wall paint.”

When Heather miscarried, a whole new set of emotions surfaced. After they married, Michel and Heather struggled against infertility for years. These experiences taught them that God’s gift of children is not something to be toyed with. In time, God blessed them with a child; moreover, God’s forgiveness in Christ enabled them to come to terms with their past.

Men who have been entangled by the snare of abortion often experience guilt, remorse, hopelessness, and—if Christ is proclaimed—redemption (Kevin Burke, et al., Redeeming A Father’s Heart: Men Share Powerful Stories of Abortion Loss and Recovery):

  • Guilt: “I murdered a child. Not just any child. My child. This baby did nothing wrong except come to be as a result of my reckless lifestyle. The most innocent of the innocent. No semantics, no excuses, no lies, can define it or describe it as anything other than that. I murdered my son or daughter, then ran.”
  • Remorse: “She had the abortion. Now her grief was unplanned. Her sadness inconvenient. Her anger at her husband unwanted by both, and a heap more inconvenient to him than another child might have been.”
  • Hopelessness: “Time may heal some wounds, but I can tell you now from experience, an abortion wound is not one of them.”
  • Redemption: “God’s love, forgiveness, and mercy are the only things that can truly heal a heart broken by abortion.”

Just as God forgave Saul, the great persecutor of the early church, transforming him into Saint Paul, the great evangelist to the Gentiles, so also God redeems men who have been entangled by the sin of abortion. Some of these men have become, like Saint Paul, powerful spokespersons who proclaim, “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). Other men are still waiting to hear comforting words like these—might you be the one to tell them?

 

 



Donate now!