Sunday, May 13, 2018

Divided by Birth Control? Naah.


“Purity is the beginning of all passion.”

The 50th anniversary of Humanae Vitae is coming up in July, but the Wall Street Journal got a jump on the commemorative analysis. “Catholics have overwhelmingly rejected the document’s teaching,” Francis X. Rocca avowed on Saturday, and the upshot of that rejection was captured in his essay’s title: “A Church Still Divided by Birth Control.” Rocca offers as evidence the Pew Research Center’s 2016 U.S. study which “found that only 13% of weekly Mass-going Catholics thought contraception was morally wrong.”

Since “weekly Mass-going” is one of my own criteria for distinguishing between “practicing” and “cultural” Catholics, I was taken aback. How could it be that so few practicing Catholics in this country embrace this essential teaching of the Church?

So, I tracked down the study – and what Rocca reported is true (if you trust Pew Research – which I do). But, as usual when it comes to Catholic controversy, there’s more to the story. A couple easy hyperlink clicks later, and I came across additional Pew data on American Catholicism that I found illuminating. “Most U.S. Catholics rely heavily on their own conscience for moral guidance,” goes the headline, and by “most” the Pew folks mean 74% of the weekly Mass crowd as well as 73% of their “not highly religious” (non-weekly Mass) counterparts – a statistical dead heat.

As the Pew summary noted, the Church herself strongly endorses reliance on our consciences when it comes to moral decisions, but there’s a caveat: We have a duty to form our consciences properly through ongoing recourse to Sacred Scripture and the Magisterium (CCC 1785). Claire Gecewicz, the Pew researcher who summarized the Center’s findings, acknowledges this, but then she goes on to speculate that U.S. Catholics “may not look directly to the Bible, the pope or the Catholic Church’s teachings when making difficult moral choices, but they may be guided by these sources indirectly through their own ‘well-formed’ conscience.”

Is it just me, or is Gecewicz describing something that sounds like circular reasoning?

In any case, I do not accept Rocca’s assertion that U.S. Catholics have dispensed with the teaching of Humanae Vitae for the simple reason that U.S. Catholics seem to be, by and large, unfamiliar with what Paul VI’s encyclical actually teaches – or else, they’ve forgotten what they should’ve heard in their Pre-Cana classes. I admit I have no Pew Research to back me up on this, and I could be totally off base, but I’ll bet your typical weekly Mass-goer who dismisses Humanae Vitae assumes it’s a document exclusively about what you can’t do.

Yet, those of us who have taken the trouble to read the encyclical and ponder Paul VI’s teaching know that it’s mainly about what you get to do – that is, fully experience mutual self-giving in marital intimacy as God designed it, along with all its benefits beyond the bedroom. Conscientiously following the teaching of Humanae Vitae does involve some sacrifice, but it “fosters in husband and wife thoughtfulness and loving consideration for one another,” Pope Paul explained, and it “helps them to repel inordinate self-love, which is the opposite of charity” (HV 21). And that’s just a sample of the Holy Father’s wisdom. There’s plenty more where that came from – we just need to get the word out.

How? The best way is to really live Humanae Vitae. Teach Humanae Vitae. And be unabashedly grateful for Humanae Vitae. It’s true and beautiful and a sign of hope in a confused and confusing world.
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Sunday, April 8, 2018

Divine Mercy Sunday on the 294


Once I’m past the toll plaza gate, I’m in the
chute. Eastbound or westbound, Ohio or
Chicago, no turning back without
hassle and a fee.
It’s a river, and no matter how many times I
run its course, there are flashes and
splashes of fresh sights and sounds, plus
strangers floating alongside – on their way to
destinations of their own.
And once I drift over to the Tri-State after
sidling into Illinois, I’m committed again. Miles
tick by, and the transponder silently posts my
tribute. It’s the contract I signed when I
flopped down on the current of the
road. The cost accounted for a priori; a free
exchange – cash for mobility. 
Northward lies Wisconsin. Cheese shops, Harleys, and
hills. Headaches and hope – who knows what can
happen? But I won’t make it that far today. About
halfway, I’ll turn around – the funny kind of
turnaround required by the Tri-State: Proceed from the
oasis, a few miles or more, then exit, re-enter, and
back on the current in the opposite direction. 
Another tentative journey to be continued.
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Saturday, March 3, 2018

For Dom, After the Rains


Homeward I choose the usual route
Along the river behind the university,
Ignoring the pylons, proceeding.

There ahead, an expanse of
Water in the street, overflowing
From the banks and up to the
Sidewalks on the other side.

I ask, go through? Will I stall out,
Get stuck, or worse? There's risk,
But I have stuff to do and I'm
Tired. Turn around the
Big van, then, bit by bit,
Forward left, reverse right,
And back home by a safer way.

Next time, maybe,
I'll watch you test the
Depths before following.

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Sunday, February 18, 2018

In the Wake of Parkland


Here’s a post from my friend Mike:
Curious question, with no comment desired other than indicating your response. Debate is not welcome on this thread. What do you think is the primary reason for mass shootings in the US?   
A. Gun availability and proliferation 
B. Violence in entertainment 
C. The breakdown of the family 
D. Lack of mental health resources 
E. Other (please specify)
Mike got scores of answers, if not hundreds (I stopped counting after a while), and they ranged all over the place, including many who wrote in some version of “All the above.” So did I – here it is:
Abortion, euthanasia, mercy killing, capital punishment, targeted killing, drone warfare. We're immersed in the culture of death, and we've all grown accustomed to solving problems by killing people. So, yes, all of the above (A, C, and D especially), but also a zeitgeist that implicitly condones destroying human life as an acceptable means to reach a variety of ends.
That was on Friday. On Saturday morning, I snagged my Wall Street Journal from the curb and located Peggy Noonan’s column: “The Parkland Massacre and the Air We Breathe.” In it, Noonan articulated and expanded on the same point I was trying to make in response to Mike’s question – a point the column’s sub-title succinctly summarizes: “What’s gone wrong with our culture that produces such atrocities? It’s a very long list.”

Noonan answers her own question with another question: “What has happened the past 40 years or so to produce a society so ill at ease with itself, so prone to violence?” Her list overlaps my own, and she adds some more: “The family blew up—divorce, unwed childbearing. Fatherless sons. Fatherless daughters, too. Poor children with no one to love them. The internet flourished. Porn proliferated. Drugs, legal and illegal.” Noonan speculates that all this cultural upheaval is responsible for a pervasive moral illness in our body politic. “A nation has an atmosphere. It has air it breathes in each day,” she writes. “America’s air looks clean but there are toxins in it, and they’re making the least defended and protected of us sick.”

What caught my attention, however, was the 40 year figure – why forty? A quick scout around the internet finds other retrospectives since Ash Wednesday’s horrific events in Florida utilizing a similar reckoning, more or less. Some go back to just 1999; others go back to the mid-1980s; few go back further than 1978 – that 40 year mark mentioned by Noonan. In fact, according to CNN, only two of the worst mass shootings in U.S. history occurred before then: Austin in 1966 and Camden in 1949.

Why? What happened around 1978?

Consider: Abortion on demand was legalized in this country following the Supreme Court’s Roe v. Wade decision in 1973. Since then, abortion on demand has become part of the fabric of our cultural consensus – that is, a medicalized form of killing has become a normalized means of addressing challenging human dilemmas.

And it's not just an American phenomenon. A friend recently gave me an essay by actress Patricia Heaton about Iceland’s “success” in eliminating Down syndrome. Heaton astutely observes that Iceland “was not, in fact, eliminating Down syndrome. They were just killing everyone who has it.”

So, without excluding questions of easy access to guns, lack of mental health resources, and the breakdown of traditional mores, here’s my own curious and honest inquiry: Could it be that we’ve just gotten used to killing as a way of life, especially since Roe v. Wade? Could it be that we’re raising one generation after another with that mindset?

And, if that's the case, what can we do about it? What ought we to do?
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Wednesday, January 31, 2018

Unintentional Irony: NPR, Abortion, and Maternal Devotion


I listen to National Public Radio all the time (as my kids can attest) because it’s informative, well produced, and convenient – radio is a terrific medium for those on the go and, what’s more, it’s free!

However, like most mainstream media outlets, NPR leans pretty far to the left, especially when it comes to social issues, and particularly concerning abortion. Probably they’d deny such editorial leanings, and they’d point to the numbers – like, maybe, the balanced amount of airtime they grant representatives from both the pro-life and pro-choice camps. But you can’t listen to NPR long without picking up on a subtle emphasis in tone and language that betrays their pro-choice bias. What's more, pro-choice adherents and their positions are rarely criticized, while pro-life spokeswomen are frequently patronized by their on-air NPR hosts.

This despite the fact that pro-lifers are speaking up for a marginalized and persecuted class of humanity that can’t speak up for itself – the very kind of sub-group that NPR likes to draw attention to and defend. Even so, sometimes the NPR editors make programming decisions that buttress the pro-life cause, despite what seems to be their intention otherwise.

Case in point: Two unrelated stories that appeared on two different shows on the same day a couple weeks back. In the afternoon, there was a story on All Things Considered about pro-choice pioneers in Chicago that provided illicit abortions prior to the Supreme Court’s Roe v. Wade decision in 1973. The underground group went by the name “Jane,” and they developed an elaborate, clandestine system to evade the law, connect with women who sought abortion, and then perform the procedur themselves – despite a lack of medical training. The ATC segment featured early Jane enthusiasts, including Martha Scott:
Scott says she performed hundreds of abortions. It's a relatively simple procedure, but she acknowledges that there were risks to what they were doing. Some clients ended up in the emergency room; some had to undergo hysterectomies. “You're messing around inside somebody else's body. It’s not necessarily given that you won’t do harm,” Scott says. “It wasn't perfect, by any means. But we were dealing with women who really didn't have other options.”
By itself, it’s a typical NPR abortion puff piece, and it paints the pro-choice scofflaws in the best possible light. The members of Jane are what NPR’s largely progressive listening audience would call abortion heroines, after all, who risked jail time, unemployment, and social ostracism in order to facilitate the termination of unwanted children. Yet, in all the years (decades) that I’ve been listening to Public Radio, I can’t recall a single comparable story lionizing the peaceful pro-life activists who risked all the same things in order to bring pregnant women alternative, life-affirming choices.

Even so, NPR itself highlighted that alternative perspective earlier in the same day that the Jane story appeared. It was a Story Corps segment during NPR's Morning Edition that featured a conversation between April Gibson and her teenage son, Gregory. When Gibson got pregnant as an unmarried teen, she apparently didn’t consider abortion an option – or else she couldn’t. “I just took care of you,” she tells Gregory in the Story Corps segment. “I did what I was supposed to do.” Maybe she didn’t really have other options; maybe she didn’t have folks like Scott and her ilk proffering cheap termination services.

From an NPR point of view, that sounds like an injustice: Gibson shouldn’t have been compelled to any baby-related “supposed to do.” I’m guessing All Things Considered might’ve preferred to relate Gibson’s story as an cautionary tale: “See what happens when women don’t have choice? They have to take care of a baby.”

But Gibson tells her own story with confidence and joy, and she makes it plain that she has no regrets. “I couldn't believe what people told me about myself or about ‘those people’ like me,” she tells her son – and us. “This is my baby, and I love him, and I can feel something. It’s not a fairy tale, it's not a failure. It's just a process, and now we're here, 16 years later.”

It was a moving testimony, and I couldn't help thinking about Gibson and Gregory later in the day as I listened to the story about Jane. All those hundreds of abortions that Martha Scott and her friends performed, and the hundreds of Gregorys who perished as a result. Their moms might’ve been convinced that they were justified in resorting to a dangerous permanent solution in order to address whatever crises they were in at the time, but there’s no doubt that they also missed out on what Gibson calls “a process” – that is, the mysterious unfolding of lived life with all its tragedies and sorrows, its hopes and possibilities.

Gibson doesn’t mention abortion in her conversation with Gregory – she might even be pro-choice, for all I know – but it’s very clear that she’s glad he’s in the world. No doubt, all those many women who took advantage of Jane's abortion services were facing excruciating circumstances, or else they wouldn't chosen such an extreme solution. But how many of them had a chance to talk with somebody like April Gibson, who could've assured them that there was still hope? The hardships she endured as a single mom, the doubts and sense of failure – no fairy tale, as she says – were clearly well worth it. It’s an outcome she could’ve never predicted at the time of her pregnancy, but that makes her decision to “just take care” of her baby – to do what she was “supposed to do” – all the more valiant.

Happily, it's a valiancy that Gregory himself both recognizes and cherishes. As he told his mom at the end of their conversation, “You’re just the greatest person that I ever know. And I just want to be like you.”

Me, too. Thanks for your heroism, April, and for sharing your story – and your son – with the world.
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Tuesday, December 26, 2017

The Smell That Tips Off the Neighbors


Like the reek of a forgotten school
Lunch kicked under the back seat: It
Overwhelms all else – no
Escaping it. 
Moldy meat in sandwich, banana
Bruised and bent, Tupperware contents
Unidentified and dead. 
The windows, for God’s sake, the
Windows – get them open! At least we can
Quaff gulps of fresh air as we drive. 
Later there will be time to make a thorough
Search. Hands and knees – clear out the
Trash, open bags, and sniff. Sniff.
Head jerks up, eyes blink – whoa. So
There it is. As the bag crumples shut
Before its disposal, wry wonder curls
Mouth corners: How could we have
Left it there so long?
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Sunday, December 17, 2017

Public Comment: RU-486


The St. Joseph County Council met on Tuesday evening, December 5. During the public comment period at the close of the meeting, about 30 healthcare workers and concerned citizens spoke out against the possibility that a new facility would open in South Bend offering chemical abortion (RU-486). My contribution was a brief review of maternal physiological risks associated with this heinous practice.
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All medical interventions are accompanied by risk, and we accept those risks when they’re outweighed by the potential benefits. Even a simple Band-Aid can present the risk of injury for those with very fragile skin, or even an allergic reaction, but we don’t think about it too much because the risk is so small.

The same rule applies to medications – like a simple dose of Tylenol, that we take without much thought because the risks are so minimal. But we can be allergic to Tylenol and other drugs, or we can experience a variety of adverse reactions if those drugs interact with our bodies in unexpected ways.

Most drugs have been used and/or studied so long that their side effects and risks are well known. Such is the case with mifepristone and misoprostol, the two drugs that together make up RU-486, the chemical (or medical) abortion procedure under consideration tonight.

Among the side effects that women who take these drugs may experience are these:
  • Nausea, vomiting, and diarrhea
  • Significant cramping and pelvic pain
  • Insomnia, anxiety, and dizziness
  • Headaches, along with back and leg pain

More serious complications, while uncommon, include the possibility of:
  • Heavy bleeding, lasting day, weeks, and even months, and sometimes requiring blood transfusions
  • Large uterine blood clots or even incomplete expulsion of fetal remains from the uterus
  • Infection, including the possibility of sepsis (or whole body infection), which can be deadly
  • Additional complications associated with an undetected ectopic (or tubal) pregnancy, which would be a medical emergency 

Proponents of medical abortion argue that these risks,
even the serious ones, can be handled if and when they arise, but keep in mind that women only receive the first dose of the two-dose regimen in a clinical setting. She’ll return home after that – or, if she’s from out of town, to a motel room – to take that second drug, and then face any complications or problems on her own.

Consider, too, that these possible side effects and risks are grave enough that women must be warned about them and sign an informed consent before receiving the abortion drugs. Like I said, all medical interventions have risks, and we have to weigh risks against benefits.

But the risks associated with medical abortion are high, too high, even if you want to argue that abortion is a “benefit.” RU-486 is a dangerous regimen, and it has no place in our community.
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