John Westen

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John Haas warned Catholic Relief Services “scandal would be unavoidable” with grant to CARE

John Westen
John Westen
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WASHINGTON, DC, July 24, 2012 (LifeSiteNews.com) - There has been a flurry of response to the LifeSiteNews revelations on July 17th that Catholic Relief Services’ top grant-recipient has been a major promoter of contraception. The $5.3 million grant to CARE by the U.S. Bishops’ international charity arm represents more than a quarter of all the monies it gave out to US-based organizations according to its 990s for 2010.

After LifeSiteNews published the piece, CRS demanded a retraction or correction.  “None of the activities listed suggest support of or involvement in immoral activities,” spokesman John Rivera wrote in an e-mail. “In the terminology of moral theology, there is no material cooperation with evil.”

Then on July 20th, CRS issued a press release titled CRS Disputes LifeSiteNews Article, in which they stated that “all of the CRS programs … are entirely consistent with Church teaching.” At the same time, they strongly implied that the grant was approved by Dr. John Haas of the National Catholic Bioethics Center, the U.S. Bishops’ top advisor on bioethical issues. 

In a follow-up statement on July 24th, CRS states that after reviewing all of their grants, Haas “found that none of them constitutes support of or involvement in immoral activities.”

But when LifeSiteNews contacted Dr. Haas he revealed a very different picture.

Dr. Haas told LifeSiteNews that when he reviewed the proposed donation to CARE it was “of grave concern to me.” 

While Haas noted that the NCBC assessment did not dispute that CARE’s project was laudable nor that the monies were non-fungible, he opposed the grant because of the scandal it would cause. His main concern was the stridently pro-abortion stances taken by CARE’s president and CEO, Helene D. Gayle.

Reading from his submission to CRS, Dr. Haas said:

“On the anniversary of Roe v Wade in 2009 [Gayle] called on President Obama to rescind the Mexico City Policy and fund abortions abroad. She issued this call on the very day hundreds of thousands of pro-life demonstrators including many bishops called for the reversal of Roe v Wade. Her testimony and statement are both posted on the website of CARE.

“Even though the grants going to CARE are for very laudable and indeed life-saving initiatives, I believe that these very strong public positions taken by the President of CARE in complete opposition to the policies and positions of the US Catholic Conference of Bishops would certainly give rise to legitimate theological scandal if not confusion as to why the Bishops would fund such an organization.

“I think even some bishops would take exception to the grant to CARE if they were aware of the strong public advocacy of abortion and the positions at odds with those of the bishops.”

While the CRS release mentions the NCBC concern that scandal could be caused by the CARE grant, it fails to mention that Haas believed CARE should not be funded. The CRS release says only: “The NCBC found that there could be a risk of scandal over such partnerships if people become confused and wrongly assume that CRS was endorsing a partner’s position on other issues. To avoid any misunderstanding, such as the Lifesite news article, CRS worked with the Bishops and the NCBC to address this risk through internal and external communications on our work, and continues to do so.”

In the report to CRS, Haas added: “In my opinion because CARE is so well known and so high profile and because the advocacy of abortion has been so strong and public and in such opposition to the position of the bishops, scandal would be unavoidable.”

Haas was referring to the fact that while the US Bishops were advocating for the Mexico City Policy, CARE was publicly opposing it. The Mexico City Policy ensured agencies in receipt of US funding could not divert the money to organizations dedicated to performing and promoting abortions.  It was enacted in 1984 under Ronald Reagan, and has since been rescinded by Democratic administrations and reinstated by Republicans.

On numerous occasions the U.S. Bishops Conference has advocated for the policy.  Without the Mexico City policy, Cardinal Justin Rigali said in a letter sent to all Senators before a vote in 2007, “abortion-promoting organizations will exploit their status as the conduits for U.S. aid to promote abortion to vulnerable women in the Third World.” 

Meanwhile CARE President and CEO Gayle appeared before the Senate Committee handling the matter to demand that the Mexico City Policy be repealed. “In the reproductive health field, many of the best local organizations provide comprehensive family planning services, sometimes including counseling on safe abortion,” she said.  “The Mexico City Policy prohibits organizations like CARE from working with such organizations, and in some cases, prevents us from working with the only organizations that are capable of providing the most basic family planning services.  Thus, it diminishes not just the availability of these services but also their quality.”

When President Barack Obama repealed the policy, Cardinal Rigali noted that it was “very disappointing.” He added: “An Administration that wants to reduce abortions should not divert U.S. funds to groups that promote abortions.” 

With respect to funding CARE in light of Gayle’s advocacy for international abortion funding, Haas told LifeSiteNews, “It would be different if she weren’t so public about her opposition to the moral teaching in this area and I said I had grave reservations about this whole thing going forward without the question of the scandal being addressed.”

Haas revealed that CRS wanted to retain the long-standing relationship with CARE nonetheless.  At that point he advised that the only way to do so was to publicly chastise Gayle and CARE. 

“I said ‘I think that would be a necessary part of going forward, if you decide to go forward, it’s up to you,’ because the scandal question rests with the local authority, so in that case it would have been Bishop Kicanas and the CRS Board,” said Haas.

CARE’s pro-abortion activism is felt far beyond the United States.  Pro-life groups on the international scene have reported on the strident activism of CARE at the United Nations.

LifeSiteNews spoke today with Susan Yoshihara, Ph.D., of the Catholic Family and Human Rights Institute (C-FAM). She confirmed a C-FAM report she penned in 2007 regarding the CARE CEO, noting that Gayle “is an avid advocate for an international human right to abortion on demand.”

“She was a key figure at the 2007 Women Deliver conference and a founding partner of the International Initiative on Maternal Mortality and Human Rights which seeks to make abortion rights part of a new international right to maternal health,” said Yoshihara.


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The Romanian Orthodox Church's Patriarchal Cathedral in Bucharest Wikimedia Commons
Bogdan Stanciu

Romanian news outlet sanctioned for discrimination in attacking pro-life initiative

Bogdan Stanciu
By Bogdan Stanciu

BUCHAREST, Romania -- A decision of CNCD, Romania's Council Against Discrimination, has recently become definitive, recognizing the right to dignity of all Orthodox Christians in the country.

Last year, PRO VITA Association - Bucharest branch, one of the main nonprofits in Romania defending life, family and religious liberty, filed an official complaint with the Council, showing that a blog post dated May 17, 2013 and hosted on the Adevarul.ro platform prejudiced the image of Christian Orthodox believers.

The article, signed "Alex Dumitriu," challenged the support given by the Romanian Orthodox Church to the “One of Us” European initiative, which required a ban on public funding for the destruction of embryos during research and medical procedures.

The blog post described the Romanian Orthodox Church as an “anti-human, criminal and anti-life organization, whose purpose is spreading suffering and abjectness, mysticism and ignorance for their own profit.”

The applicant argued that these allegations created a degrading and hostile atmosphere for Orthodox Christians in Romania, thus harming a whole community.

The Council agreed that the affirmations in the article referred to both the clerics and the simple believers and discriminated against the Christian Orthodox community. It concluded it was discrimination, infringing upon the right to dignity granted to persons of Christian Orthodox confession.

Click "like" if you are PRO-LIFE!

The council cited the European Convention on Human Rights, which states that freedom of expression is not an absolute right in Europe, carrying with it duties and responsibilities. Also, the Adevarul.ro platform was fined a symbolic sum of 2,000 RON (approximately 445 EUR).

It is for the first time in Romania that a media institution is sanctioned for discriminating against Christians.

As a brand, the Adevarul newspaper has continued the tradition of a title established in the 19th century, but after 1989 it took over the infrastructure and human resources of the recently-deceased communist newspaper Scanteia, the official propaganda channel of the Romanian Communist Party. Today it has also developed Adevarul.ro, an online platform that is one of the most popular media channels in Romania.

Adevarul.ro has recently made it a habit of harassing the Romanian Orthodox Church with almost daily frequency, presenting negative aspects in the church and tendentious articles of opinion about this institution and about Creationism and Christianity in general, in what looks more and more like an ideological guerrilla warfare.


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Paul Russell

Nitschke heads a suicide cult that must be stopped

Paul Russell
By Paul Russell

Following The Australian's news story today about another young life lost that was related to Philip Nitschke and the Exit organisation, senior journalist, Angela Shanahan says that Nitschke and Exit must be stopped.

Shanahan opens: 

PHILIP Nitschke, contrary to his claims as an advocate of euthanasia for the terminally ill, is the chief mover of something resembling a suicide cult.

The case histories of Lucas Taylor, 26, and Joe Waterman, 25, who committed suicide after being in contact with Nitschke’s group, Exit, leave little doubt of that.

Lucas Taylor was the subject of the other article in today's paper while Joe Waterman's story was covered earlier in the ABCs 7:30 Report that created the original furore leading to the medical board suspending Nitschke's practicing licence today.

Covering the information Judi Taylor found on her son's computer after his death the story adds: 

His heartbroken mother realised that her son was not the only young person on this site. Nor was anyone on the site interested in the motivation for his thoughts of suicide, nor in helping Lucas to overcome his feelings.

“They were only interested in the ‘endgame’,” she said, including detailed advice about where and when and how to go about it.

Again, this destroys any pretence that Nitschke and Exit are only involved in advising sick and dying people about how to commit suicide. This is a macabre and clandestine death industry. Hope joins with Angela Shanahan in calling for this organisation to be stopped and is joined now in our call for a National Inquiry into Exit and other euthanasia organisations by the mothers of both of the young men mentioned in this article.

Shanahan closes by saying: Nitschke’s claim of political persecution is risible. He and his organisation must be stopped.

Reprinted with permission from NoEuthanasia.org.au.


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Hilary White Hilary White Follow Hilary

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Leaving the Matrix: what is the cost of conversion?

Hilary White Hilary White Follow Hilary
By Hilary White

What do you do when you decide to leave a sexually disordered lifestyle? What do you do, when all the people you have contact with, all your friends, even your family, have accepted and embraced a way of living and thinking about life that you have realized is harmful, psychologically and morally destructive, and which you know you must leave? What is the cost of conversion?

We can easily get caught up in the tumult of the ever-escalating legal, political, and cultural war against the traditional worldview and anthropology, so much that we forget that the “issue” is about real, individual human beings and how they should, concretely, order their lives. We culture warriors must remember that what we are asking people to do is difficult, that it can incur huge sacrifice and loss and will often require enormous upheaval and change. We are asking people to leave not only a “lifestyle” of sexual activity, but an entire world, populated with family, friends, co-workers, colleagues, and an entire global culture that embraces and aggressively promotes it.

I include not only the experience of leaving the “gay lifestyle,” but of leaving a worldview, a cultural paradigm that accepts and promotes sexual license of any kind in general. It is more than the questions surrounding the so-called “ex-gay” movement, and more than the issue of living chastely in an increasingly sexually obsessed world.

How ought a person who experiences same-sex attraction react when it begins to dawn on him that, for whatever reason, he cannot continue to live according to the world’s paradigm? We know how the homosexualist movement says he ought to react, and we know that the secular world (nearly all the world, therefore) is in more or less complete agreement. He should reject such self-negating thoughts. He should embrace his “orientation” and start to seek out same-sex sexual relationships, and carry on in the way that they tell us life is now normally lived.

He should engage in sexual encounters with various people, sometimes setting up “relationships” for varying lengths of time, breaking up, moving on, finding someone else, perhaps cohabitating, and maybe, some day, “settling down” with one person, either in “marriage,” or not, as the mood strikes. This is what the world now presents to us as normal. Nearly every television show and movie set in our times says this is just how people live nowadays. 

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

But those few of us left who think this is not a very good way to live, that it is morally and psychologically destructive, have in large part to forge our own way in life, figure out a set of rules and standards to live by alone, all the while fighting the pressure to conform. Even for those of us not plagued by sexual feelings towards people of the same sex it isn’t easy.

It is particularly not easy for those of us who have decided later in life to try to embrace a different path, but who had previously followed the world’s advice, and who had never known any other way of living. What does it take to totally change a worldview, a method of organizing one’s life and all social relationships? How hard is it to reinvent a way of life that the world has not only abandoned, but aggressively rejected and condemned?

The cost will usually be, at least, the loss of nearly all one’s friends, sometimes even very close friends. Very often it will include alienating, sometimes permanently, one’s own family. Since the Sexual Revolution’s paradigm has now been embraced by three or four or more generations, it will often mean alienation from parents and siblings.

It will sometimes mean the loss of good relations with co-workers and colleagues, and sometimes even the loss of jobs and careers. I know a man, a previously highly respected author, who was totally rejected by the entire literary establishment of his home country, a heavily secular nation, when he embraced Catholicism, including its sexual moral teachings. He told me that he expected he would never be published again outside the Catholic niche press. None of his previous friends would speak to him and for the first two years his mother had refused to take his calls.

He had been asked again and again why, if he felt he had to become a Christian, he could not have become an Anglican. And why this “sudden obsession” with “outdated” and “retrograde” sexual morality? He said that, in essence, he was treated as he would have been in the 19th century had he “come out” as a homosexual. Chastity, in other words, is the new perversion.

It is a momentous decision to leave that world, and people who make that transition compare it to leaving the Matrix: a painful, shocking and revelatory experience of a totally new and previously unguessed-at world that can leave the person disoriented, feeling as though he is now living in a kind of “parallel universe” in which he is alone and alienated from friends and family and fellow citizens.

There is an increasing number of us “converts” to a more morally sane life, who often find that once we have made the transition we are alone again. And even when we find others, a new community and friends – usually in a church – we learn that we must keep the door to the past closed. It’s not that we fear rejection, far from it, and it is not even a matter of shame.

But we understand that in a civilized society, no one wants to hear about barbarity, and we learn that to keep our past life closely in mind is to allow it to continue to rule the present. Close friends will know about our past, but, outside the most intimate circles it is passed over silently. We have reinvented ourselves and moved on, but the price is sometimes to become people with no past. To be wholly remade, it is necessary to leave behind the person we were.

It works. I can say that it is possible to be radically morally rebuilt, that one can reconstruct an entire personality, consciously dismantle past habits of thought and approach to life and replace them with better ones. The damage from the previous life, whether physical or psychological, can be permanent, but it is possible to construct a way of living that is morally and psychologically and physically healthy, and reorder a life in such a way that the damage does not rule your present. 

But it’s expensive. For me, it started when I was still living in British Columbia. I felt something new beginning in my mind and felt a yearning spring up that could not be satisfied by anything I’d experienced… the usual convert’s tale.

I’d been aware all my life that the kind of world we lived in, and the kind of life we lived in it, was somehow just not right. I loved old films and television shows that depicted a totally different way of living. I was close to my grandparents and wondered why we no longer lived that way. When I moved to the mainland in my early 20s, I somehow started going to Mass again, and that was when the real struggle began. I knew full well that the way I lived and thought about life was deeply at odds with the Church.

But I was alone. None of my friends were Catholic and none of them could begin to understand what it was I had begun to talk about. And I had made no friends at the large inner city parish I attended. I had tried to join a few things, and had volunteered a bit, but I could see that I had nothing in common with them. It seemed as though these people lived in another universe, one I could not even want to enter. A priest suggested I get involved in the pro-life movement, and I rejected this idea out of hand as totally absurd.

I thought I could only ask God for help. I prayed for “Catholic friends.” This brought no change, so I scaled down and said, “All right then, just one. Just one Catholic friend.” In the end, I simply got up and left one day. I’ve written elsewhere that I just got in a car and went “on holiday” out east, and never returned. When I landed in the far-eastern Canadian town where I was to undertake my own radical conversion, I only stopped there because I had run out of continent.

And it was there I discovered a whole new world, a moral universe of whose existence I had been previously totally ignorant. I met my “Catholic friends,” and was able to start the painful task of first deconstructing and then rebuilding my entire worldview, my character, my beliefs, my total understanding of life, the universe, and everything.

“Painful”? I barely survived. It took a year but I emerged a new kind of person in a new kind of world that I had never suspected existed. I met a group of other people who had undergone the same experience and we traded war stories. We agreed that it was like living in a parallel universe, and we bonded over the loss of previous friendships and family relationships. We helped each other, this little group of Catholic refugees on the rain-washed East Coast, to figure out a way to live in a world to which we no longer belonged. 

We talk about the programs set up by various individuals and groups that propose to help people, (mainly men) leave the homosexual lifestyle. We defend the right of psychotherapists to offer healing and help for people who have been damaged by their own choices and by the violence and sins of others. We lobby our Parliaments, we write articles, we even argue in comment boxes on the internet. We sometimes get brave and give talks and engage in public debates where we confront our ideological opponents in public venues. In all this, we rightly speak against the New Paradigm that the world has embraced and we urge people to reject it. It’s a form of evangelization.

But I think we need to keep in mind, while we are doing this good work, that what we are asking people to do, concretely, is momentous. Indeed, from the point of view of heaven, it is of cosmic significance. In less exalted terms, however, we are asking something almost unimaginably difficult of people ensnared in a way of living and thinking that they may not even completely understand themselves.

So much of our anti-culture, our death-culture, has been simply absorbed unconsciously, so much of it has been fed to us with our Fruit Loops and Saturday Morning Cartoons from earliest childhood, that we often have no way of knowing anything else exists. We have become people trapped in Plato’s Cave, knowing only the vaguest shadows of reality.

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

Ultimately, the Matrix is not only unreal, it is designed to make men miserable, but in such a way that they are hardly aware of being miserable. It not only enslaves, but tortures its victims. There is a reason that suicide, divorce, drug use, violent crime, self-harm, eating disorders, depression, … misery, in short, have grown to such colossal proportions in our societies.

If I may make a suggestion, maybe we could start writing and talking about how much better it is to live in The Real. How much happier it is possible to be when living a morally integrated life of self-control, not being pushed around either by lust or by the merciless demands of a lust-worshipping culture...a life of real freedom, in other words. It might help make the jump less frightening.


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