Ben Johnson

Author: I was ‘blown away’ by Pope Paul VI’s accurate predictions about the sexual revolution

Ben Johnson
Ben Johnson
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April 12, 2012 (LifeSiteNews.com) - Author Mary Eberstadt recently released her book Adam and Eve After the Pill, a study of the effects of the sexual revolution. LifeSiteNews recently spoke to Eberstadt about the book. You can also find a LifeSiteNews.com review of her book here.

BJ: Your book, Adam and Eve After the Pill: Paradoxes of the Sexual Revolution, could not have come at a more opportune time. How did you manage to orchestrate the national debate on contraception to coincide with your book’s release?

EB: If it is timely, it is probably the only timely thing I’ve ever done, and it’s got nothing to do with my calculations. I’ve actually been working on the book on-and-off for four years, and I had no way of knowing it would coincide with a truly important moment in time.

BJ: It certainly underscored the importance of everything you’re talking about. Your book does not discuss health care but renders a more valuable service, which is to talk about the ramifications of widespread recreational sex and its effects. You pick up the baton from none other than Pope Paul VI, as you mention. You flesh out the predictions of his encyclical Humanae Vitae in your book’s last chapter very well. What did you find prophetic about it, and were you surprised it was as indicative as it turned out to be?

EB: I was indeed surprised. I did not read Humanae Vitae until just a few years ago, just a few years shy of its 40th anniversary, and when I finally read the document through I was just blown away by its understanding of what the world would look like if the sexual revolution proceeded.

The main thing that surprised me was its understanding of what would happen to the relation between the sexes. Humanae Vitae predicted that in a world of contraceptive sex, men and women would not get along as well, that once you sever procreation from recreational sex men would look down on women. He also advanced the idea that there would be a lowering of standards of conduct between the sexes. All of this, I argue, has come true, and yet the secular world has refused to acknowledge its truth. That to me is a paradox, because if you were to ask which document of modern times was the most unwanted and reviled document it would have be Humanae Vitae, right? Across the world, it is seen as a laughingstock in some places, as a profoundly undesired testament in others, yet this document contains more truth about the sexual revolution and the world it would usher in than any other document. We’re left here with a great paradox – I really believe that – that something that contains great truths has been almost universally reviled. And that in itself was justification enough to undertake this book.

BJ: Speaking of paradoxes, you point out in what I consider the most powerful two chapters of the book that we live in a world that is bathed in sexual images yet devoid of actual sex within marriages. What has ubiquitous porn use done to intimacy, particularly between married couples?

EB: This is a great paradox. In the chapter called “What is the Sexual Revolution Doing to Women?” In that chapter, I went through a bunch of sources in the secular world, primarily .... fashionable literature, much of it consumed by women and made for women. What I am pointing to in that chapter is the level of unhappiness that comes through these accounts. I have in mind several articles in The Atlantic magazine that are dissected in some detail, one article arguing that marriage is over, that it’s impossible to put the sexes back together again – a very sad piece by a very talented writer. What strikes me is that the women making these complaints seem never to connect the dots between our post-sexual liberation world and the unhappiness they describe.

What I’m arguing is that sexual liberation contributes to this unhappiness in several different ways. First of all, we live in a world where pornography is supposed to be off limits for discussion, at least in the secular world. Many people are laissez-faire about it. They don’t think there is any proof of negative consequences from it. I disagree with that for reasons cited in the book that have to do with social science studies. But pornography is obviously something that gets in the way of intimacy between the sexes. If you live in a world that says pornography is victimless and harmless, you then bring a great deal of confusion to the question, Why am I not happy in my relationship?

These are the kinds of paradoxes I’m trying to unearth in my book, because I think there’s a great deal of misunderstanding – including willful misunderstanding – about what the sexual revolution has wrought.

BJ: You also focus on what has happened to men, which I thought was an interesting coin-flip. I read recently from someone more on the Left that – with static wages that have not increased in real terms since 1972, men’s declining prospects both educationally and commercially in terms of their value in the workplace – the rootless lifestyle of someone who has children by several women but doesn’t support or live with any of them was a rational undertaking. If intimacy has broken down, men would not work to support a promiscuous woman he does not love. If sex is simply recreational, there is no need to engage in an extraordinary undertaking with his declining commercial value.

EB: That’s very well put, and that is an insight that I think was overlooked by our intellectuals and social scientists for the most part. There were a few exceptions. There were a couple of people who early on predicted if the sexual revolution took hold, what would happen was that men would be marginalized from family life. If you give women full reproductive power, the result will be that men – who are generally speaking less attached to the domestic unit than women are – would become even more so. They would become marginalized, and their interest in providing a home or their stake in keeping a family going would be commensurately less. George Gilder said this, and the sociologist Lionel Tiger said this. Most of conventional social thinkers and social scientists did not take them up on this challenge. Again we live in a world where, for the most part in the secular realm, the sexual revolution is seen as beyond criticism. But I think Gilder and Tiger and some other people I mention in the book, who are perfectly secular social thinkers, were perfectly right as Humanae Vitaewas right about what would happen in the world once contraception was the coin of the realm. Those consequences, some of them, have been pretty dark, and I think it’s time we turn our attention to that side of the record, as well.

BJ: In researching Adam and Eve After the Pill, you encountered some hopeless-looking data. I know this can be a challenge, because we deal with similar material at LifeSiteNews. Are you tempted to despair or are you driven more to find a solution?

EB: No, I think there are grounds for hope. First of all, let’s put this in historical perspective. The sexual revolution when put against the sweep of human history has not been with us very long. It’s been 50-plus years into this experiment, and the fallout is only just beginning to be assessed. I wanted to write this book because I wanted to be part of that assessment. I wanted to push the idea that we need to assess this fallout going forward. But once people see and understand better the consequences of this social experiment, I think they are more likely to take a different view, a dimmer view of what sexual revolution has done to the world.

I’ll give you an example, Ben, not from the religious world at all but from the point of view of demography. We all know that in Western Europe today, especially if we read the financial pages, there’s a crisis –  it’s a crisis of employment and it’s a crisis of the welfare states, which are vast and can’t be supported by the younger workers. Why? Because of the sexual revolution. Because there aren’t enough younger workers to support the older workers. Now I’m not saying people should have babies to support the advanced Western welfare state. But what I am saying is that in Western Europe you see on a very grand scale – financially, socially, and otherwise – what has happened because of the sexual revolution.  It’s entirely thinkable that down the road Europeans will go back to the family unit, as the welfare state’s inability to replace the family unit becomes more and more evident. So that’s a reason why knowing what’s going on out there I think points toward an ultimate diagnosis for hope and not despair.

BJ: You also deal in your chapter entitled “Toxic U” about what’s going on on college campuses. Anyone who has not spent time on campus does not understand these are centers of the revolution broadly speaking – not simply the sexual revolution but also the left-wing revolution, the identity politics revolution, and so on. To the extent anyone is going to have an identity as someone on the Left, or a raging secularist, this is where one is going to develop it. You go through the initiation rituals that one can slip into and, with great practice, slip out of, that permanently scar young people (binge drinking, STDs, etc.). If someone were going to college, what is the best way he or she could avoid falling into these pitfalls?

EB: Usually I get questions regarding the parents, what would you tell the parents? But I think directly addressing the young people involved is probably a better idea.

I think if I were a young person going to college now, I’d want to know what’s going on with sexual assault on campus and I devote several pages of the book to looking at studies discussing that topic. I think the problem is there has been a tendency to dismiss it and to say it’s just a matter of sowing wild oats: Boys will be boys and girls will be girls. What do you expect? But actually the Department of Justice commissioned a study of many thousands of college women, and one in five claims to have been sexually assaulted on campus. As you would expect, usually alcohol or drugs are involved. It usually takes place at night between people who know each other. There’s a lot of gray area in encounters like that, obviously. To me the meaningful statistic is that number, one in five, which is horrendous if you think about it. Even if everybody does not completely agree about what you mean when you say “sexual assault,” it means there’s a whole lot of unwanted or retrospectively unwanted sexual activity going on that people regret and would take back if they could.

What would I want to know if I were going to college? I’d want to know that almost everyone who says something like that happened to them say that it happened in their freshman or at the latest their sophomore year. Which is to say that they have to be extra vigilant during the first year of college. I think that’s important statistical information to have. It was amassed by secular social researchers.  Again, we’re talking about the fact that secular social science confirms and validates and confirms things that people in the Judeo-Christian tradition have been saying for many years.

I hope that’s what’s new about this book: that it brings social science research to bear on all these questions, so the questions get taken out of this realm in which it’s just religious folks talking to religious folks, and we finally have a way of translating them to the public square for everybody to debate.

BJ: What has happened since the book’s publication that you feel has most vindicated or authenticated your book? What has given you the greatest sense of happiness for having written it?

EB: Happiness is too strong a word. I don’t attach any feeling of happiness to this book. It is not altogether a dark book, but but a lot of it deals with difficult stuff. But that said the fact that we’re having this ongoing discussion about the HHS mandate is itself a kind of vindication of the book’s thesis.

The book’s thesis is that the legacy of the sexual revolution, contrary to what secular thinkers say, is not settled in the mind of the West. We have not reached some kind of consensus about this. It’s still on the table. The question of whether it’s been good for society or bad for society is still up for grabs. I think the fact that we’re having a national argument about funding birth control goes to show that we haven’t settled this question at all.

To the extent that the book means to put that question about the sexual revolution and its legacy back on the public table, I think this is a good moment to do it and that the HHS debate goes to show as much.

BJ: I’m certainly grateful someone has marshaled the data and made such a compelling case, as you have in this book. Thank you for your outstanding work. I hope it continues to be successful.

EB: Thank you very much, and best with your own very important work. I know LifeSiteNews, and it’s great.

BJ: Thank you. We’ll see one another out on the front lines.

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Sandra Cano, ‘Mary Doe’ of Doe v. Bolton, RIP

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By Ben Johnson
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Sandra Cano, the woman whose divorce custody case morphed into a Supreme Court decision extending the “constitutional right” to an abortion throughout all nine months of pregnacy, has passed away of natural causes.

Cano was “Mary Doe” of Doe v. Bolton, the other case settled by the High Court on January 22, 1973. In 1970, at 22, Cano saw an attorney to divorce her husband – who had a troubled legal history – and regain custody of her children. The Georgia resident was nine weeks pregnant with her fourth child at the time.

Cano said once the attorney from Legal Aid, Margie Pitts Hames, deceptively twisted her desire to stay with her children into a legal crusade that has resulted in 56 million children being aborted.

“I was a trusting person and did not read the papers put in front of me by my lawyer,” Cano said in a sworn affidavit in 2003. “I did not even suspect that the papers related to abortion until one afternoon when my mother and my lawyer told me that my suitcase was packed to go to a hospital, and that they had scheduled an abortion for the next day.”

Cano was so disgusted by the prospect that she fled the state.

Yet the legal case went on, winding up before the Supreme Court the same day as Roe v. Wade. The same 7-2 majority agreed to Roe, which struck down state regulations on abortions before viability, and Doe, which allowed abortions until the moment of birth on the grounds of maternal “health” – a definition so broad that any abortion could be justified.

All the justices except Byron White and future Chief Justice William Rehnquist agreed that “physical, emotional, psychological, familial, and the woman's age” are all “factors [that] may relate to [maternal] health.”

“I was nothing but a symbol in Doe v. Bolton with my experience and circumstances discounted and misrepresented,” Cano said in 2003.

Two years later, she told a Senate subcommittee, “Using my name and life, Doe v. Bolton falsely created the health exception that led to abortion on demand and partial birth abortion... I only sought legal assistance to get a divorce from my husband and to get my children from foster care. I was very vulnerable: poor and pregnant with my fourth child, but abortion never crossed my mind.”

On the 30th anniversary of the case, she asked the Supreme Court justices to revisit the ruling that bears her pseudonym, but they denied her request. “I felt responsible for the experiences to which the mothers and babies were being subjected. In a way, I felt that I was involved in the abortions – that I was somehow responsible for the lives of the children and the horrible experiences of their mothers,” she explained.

By that time, both Cano and Norma McCorvey, Jane Roe of Roe v. Wade, opposed abortion and implored the Supreme Court to overturn the rulings made in their names. Both also said their pro-abortion attorneys had misrepresented or lied about their circumstances to make abortion-on-demand more sympathetic.

"I pledge that as long as I have breath, I will strive to see abortion ended in America,” Cano said in 1997.

Priests for Life announced last week that Cano was in a hospital in the Atlanta area, in critical condition with throat cancer, blood sepsis, and congestive heart failure.

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“My heart is broken that Sandra will never witness an end to abortion,” Janet Morana said. “She never wanted to have an abortion. She never had an abortion, and she certainly never wanted to be a part of the Supreme Court decision, Doe v. Bolton, that opened the gates for legal abortion at any time during pregnancy and for any reason.”

“Sandra’s work to overturn that devastating decision that was based on lies will not end with her death,” Fr. Frank Pavone said. “When life ultimately triumphs over death, Sandra will share in that victory.”

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We don’t kill problems anymore. We kill people, and pretend that it is the same thing.
Jonathon van Maren Jonathon van Maren Follow Jonathon

First we killed our unborn children. Now we’re killing our own parents.

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By Jonathon van Maren

In a culture that elevates transient pleasure as a “value,” while reducing “value” itself to a subjective and utilitarian status, I suppose it should not be surprising that the worth of human beings is now constantly in question.

We once lived in a culture that drafted laws to protect “dependents”: the very young, the very old, and the disabled. This was done in recognition of the fact that a human being’s increased vulnerability correspondingly heightens our moral responsibility to that human being.

Now, however, the exit strategists of the Sexual Revolution are burning the candle at both ends - abortion for children in the womb, euthanasia and “assisted suicide” for the old. Both children and elderly parents, you see, can be costly and time-consuming.

We don’t kill problems anymore. We kill people, and pretend that it is the same thing.

I noted some time ago that the concept of “dying with dignity” is rapidly becoming “killing with impunity,” as our culture finds all sorts of excuses to assist “inconvenient” people in leaving Planet Earth.

There is a similarity to abortion, here, too—our technologically advanced culture is no longer looking for compassionate and ethical solutions to the complex, tragic, and often heartbreaking circumstances. Instead, we offer the solution that Darkness always has: Death. Disability, dependence, difficult life circumstances: a suction aspirator, a lethal injection, a bloody set of forceps. And the “problem,” as it were, is solved.

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We don’t kill problems anymore. We kill people, and pretend that it is the same thing.

There is something chilling about the intimacy of these killings. As Gregg Cunningham noted, “Ours is the first generation that, having demanded the right to kill its children through elective abortion, is now demanding the right to kill its parents through doctor-assisted suicide.” The closest of human relationships are rupturing under the sheer weight of the selfishness and narcissism of the Me Generation.

The great poet Dylan Thomas is famous for urging his dying father to fight on, to keep breathing, to live longer:

Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.

Such sentiment is not present among the advocates of euthanasia. In fact, the tagline “dying with dignity” is starting to very much sound like, “Now don’t make a fuss, off with you now.” Consider this story in The Daily Mail from a few days ago:

An elderly husband and wife have announced their plans to die in the world's first 'couple' euthanasia - despite neither of them being terminally ill.

Instead the pair fear loneliness if the other one dies first from natural causes.

Identified only by their first names, Francis, 89, and Anne, 86, they have the support of their three adult children who say they would be unable to care for either parent if they became widowed.

The children have even gone so far as to find a practitioner willing to carry out the double killings on the grounds that the couple's mental anguish constituted the unbearable suffering needed to legally justify euthanasia.

… The couple's daughter has remarked that her parents are talking about their deaths as eagerly as if they were planning a holiday.

John Paul [their son] said the double euthanasia of his parents was the 'best solution'.

'If one of them should die, who would remain would be so sad and totally dependent on us,' he said. 'It would be impossible for us to come here every day, take care of our father or our mother.'

I wonder why no one considers the fact that the reason some elderly parents may experience “mental anguish” is that they have come to the sickening realization that their grown children would rather find an executioner to dispatch them than take on the responsibility of caring for their parents. Imagine the thoughts of a mother realizing that the child she fed and rocked to sleep, played with and sang to, would rather have her killed than care for her: that their relationship really does have a price.

This is why some scenes in the HBO euthanasia documentary How To Die In Oregon are so chilling. In one scene, an elderly father explains to the interviewer why he has procured death drugs that he plans to take in case of severe health problems. “I don’t want to be a burden,” he explains while his adult daughter nods approvingly, “It’s the decent thing to do. For once in my life I’ll do something decent.”

No argument from the daughter.

If we decide in North America to embrace euthanasia and “assisted suicide,” we will not be able to unring this bell. Just as with abortion and other manifestations of the Culture of Death, the Sexual Revolutionaries work hard to use heart-rending and emotional outlier examples to drive us to, once again, legislate from the exception.

But for once, we have to start asking ourselves if we really want to further enable our medical community to kill rather than heal. We have to ask ourselves if the easy option of dispatching “burdensome” people will not impact our incentive to advance in palliative care. And we have to stop simply asking how someone in severe pain might respond to such a legal “service,” and start asking how greedy children watching “their” inheritance going towards taking proper care of their parents.

And to the pro-life movement, those fighting to hold back the forces of the Culture of Death—the words of Dylan Thomas have a message for us, too.

Do not go gentle into that good night…
Rage, rage against the dying of the light.

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Luka Magnotta http://luka-magnotta.com
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Gay porn star admits dismembering ex-lover and molesting his corpse on film

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By Thaddeus Baklinski

Montreal gay porn actor Luka Magnotta admits killing and dismembering his ex-lover and molesting his corpse on film, but pled not guilty on Monday to all five charges filed against him.

Magnotta shocked the world in June 2012 by allegedly killing and cannibalizing a 33-year-old university student from China, Jun Lin, then posting a video of his actions and the results online. He later hid some of the dismembered parts in the garbage, but also mailed parcels containing body parts to political offices in Ottawa and schools in Vancouver.

He was charged with first-degree murder, committing an indignity to a body, publishing obscene material, mailing obscene and indecent material, and criminally harassing Prime Minister Stephen Harper and other MPs.

Magnotta's lawyer Luc Leclair is basing the not guilty plea on the defendant having a history of mental illness, thus making him not criminally responsible.

Crown prosecutor Louis Bouthillier said he intends to prove that Magnotta planned the alleged murder well before it was committed.

"He admits the acts or the conducts underlying the crime for which he is charged. Your task will be to determine whether he committed the five offences with the required state of mind for each offence," Quebec Superior Court Justice Guy Cournoyer instructed the jury, according to media reports.

However, some authorities have pointed out that Magnotta’s behavior follows a newly discernible trend of an out-of-control sexual deviancy fueled by violent pornography.

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Dr. Judith Reisman, an internationally-recognized expert on pornography and sexuality, told LifeSiteNews in 2012 she believes Magnotta’s behavior “reflects years of brain imprinting by pornography.”

“His homosexual cannibalism links sex arousal with shame, hate and sadism,” said Reisman. Although cannibalism is not as common as simple rape, she added, “serial rape, murder, torture of adults and even of children is an inevitable result of our ‘new brains,’ increasingly rewired by our out-of-control sexually exploitive and sadistic mass media and the Internet.”

In their 2010 book “Online Killers,” criminology researchers Christopher Berry-Dee and Steven Morris said research has shown “there are an estimated 10,000 cannibal websites, with millions ... who sit for hours and hours in front of their computer screens, fantasizing about eating someone.” 

This underworld came to light in a shocking case in Germany in 2003, when Armin Meiwes was tried for killing his homosexual lover Bernd Jürgen Brandes, a voluntary fetish victim whom Meiwes picked up through an Internet forum ad seeking “a well-built 18- to 30-year-old to be slaughtered and then consumed.”

After the warrant was issued for his arrest, Magnotta was the target of an international manhunt for several days until he was arrested in Berlin, where police say he was found looking at online pornography alongside news articles about himself at an Internet café.

The trial is expected to continue to mid-November, with several dozen witnesses being called to testify before the jury of six men and eight women.

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