Piero Tozzi

Paul Ryan and the Children of Keynes

Piero Tozzi
By Piero Tozzi
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Note: This article first appeared at The Bell Towers.

September 25, 2012 (TheBellTowers) - Mitt Romney’s nomination of Catholic congressman Paul Ryan as his running mate has generated criticism from certain members of the “Catholic Left,” who accuse Ryan of being a ”cafeteria Catholic” – a charge more typically levied by the orthodox against those who deviate from church teaching on issues of sexual morality – by ostensibly ignoring the poor.

For his part, Ryan, the architect of the GOP’s budgetary “Ryan Plan,” has engaged Cardinal Timothy Dolan in his role as head of the United States Conference of Catholic Bishops, explaining why his budget proposals were consistent with Church social doctrine, with the Cardinal extending the reciprocal courtesy of a thoughtful reply.

This sets up a Left/Right division over which faction bears more authentic allegiance to “Catholic Social Teaching,” or doctrine on social justice issues such as poverty and the right ordering of relations between man, mediating institutions and the State.

Conventional thinking gives Ryan and his party the advantage when it comes to “subsidiarity” – the principle that political and economic decisions are best made at the level closest to those affected by them rather than by a top-down centralized bureaucracy – while crediting the Democrats for their commitment to “solidarity” – acting on behalf of the most poor and marginalized out of an assumed authentic altruism.

Such conventional thinking is only half right, however, for Ryan – at least when not in junior Randian mode – has the better argument not only with respect to subsidiarity, but solidarity as well.

For solidarity cannot be thought of solely in horizontal terms, arms outstretched to the poor who dwell among us – though it certainly does (and should) include that.  It is also vertical, extending into the future and touching the welfare of our children and grandchildren and generations yet to be conceived.

That social justice mandates a “preferential option for the poor” is beyond cavil, but does our vision of the vulnerable extend beyond the here and now to include those yet visible?  A true notion of solidarity must be multi-layered, and not flat.

What happens to the poor when the public fisc empties?  What is the effect of deficit spending counted in the trillions upon our children and their children? What does Standard & Poor’s credit downgrade auger? What about inflationary monetary policy, currency devaluation, and the ineluctable march toward a single-payer health care system?  What do events in Greece portend?

One must ask of politicians who count on the continued innumeracy of a citizenry baffled by numbers larger than twenty – the point at which one runs out of fingers and toes – whether it is all “sustainable,” to borrow a cant phrase.

John Maynard Keynes – whose “pump priming” economic theories, more than six decades after his death, animate the Obama administration’s stimulus policy, as does the “fatal conceit” of a command economy characterized by socialized medicine– was once asked whether such policies were sustainable in the long run.  Keynes’ famous reply: “In the long run, we are all dead.”

To which the proper rejoinder would be: “But our children and grandchildren won’t be!”

The beggaring of generations yet to be begotten was not an apparent concern of JMK, whose indifference might be attributable in part to sexual proclivities not ordered to the propagation of the species.

Which raises the connection between economic and moral profligacy…

Social issues are profoundly economic, and vice versa; the surest way to ensure that the next generation of citizens be well-integrated and productive is to strengthen the family unit headed by a biological father and a biological mother – see the social science research of Pat Fagan, David Blankenhorn and many others on this point – while the surest way to encourage social dysfunction and economic dependency is to undermine the nuclear family.

Yet when confronted by the cost of a health care plan to be borne by future generations, the default solution offered by President Barack Obama and Health and Human Services Secretary Kathleen Sibelius is to embrace sterility, pushing birth control to eliminate future generations of government dependents. One might also point out that such a reductionist calculus overlooks the fact that such future citizens, were they allowed to come into existence, might also be productive taxpayers as well.  Why the default assumption that they must be tax-consuming wards of the Welfare State?

Catholics who must by moral necessity be concerned with true social justice, balancing the harmonic interplay between subsidiarity and solidarity, should question where authentic allegiance to the common good leads.  Is ObamaCare designed to extend health care to those who lack it? Is the push to increase food stamp rolls designed to alleviate hunger? Is the move toward eliminating workfare requirements at the state level an attempt to promote the dignity of those who receive government assistance by removing stigma?  Or is the aim to foster a culture of Julia-like serfdom while voicing the rhetoric of compassion (and sternly rebuking “greed”), cynically calibrating things to create a dependency caste of 51% that can give one a perpetual governing majority, while squeezing the productive minority?

Members of the modern day Party of Obama are Keynes’ spiritual heirs in ways that the Party of Franklin Delano Roosevelt never fully were: not only are they economic profligates clamoring for an economic policy which threatens to crush future generations under mountain of debt, but they are also moral libertines who, like Keynes with his sexual dalliances, willingly embrace an anti-Culture of sterility, ne’er thinking of the morrow, for when it comes we shall all be dead.  Carpe diem, indeed.

Thus the hootenanny in Charlotte gave us Sandra Fluke and Planned Parenthood’s Cecile Richards touting mandated funding of contraception by churches and citizens who conscientiously object, and a call for the funneling of billions to Big Abortion.

Abortion, of course, is the starkest violation of intergenerational solidarity, Medea and Agave ripping asunder the mother-child bond.  But so too is every act of contraception, every act of sodomy, a betrayal of future generations.  And, when the top of the inverse pyramid becomes too heavy, due to the children who were never born not being there to help sustain the burden of caring for their elders, the temptation to euthanize – another act of intergenerational violence – arises.  What are the implications of the rationing of health care advocated by Ezekiel Emanuel in his 2009 Lancet article? What are the implications of a party platform that is built upon a right to contraception, abortion and “gay marriage,” coupled with massive government debt?

One cannot build, nor sustain, a culture upon such foundations.

As with Ozymandias, it is the “fatal conceit” of theorists of liberal autonomy to think that civilization with all its contemporary trappings – the iPhones, the “carbon neutral” childless vacations, home delivery of the Financial Times – will remain the same fifty years hence.

Yet they persist in their folly, and label it a virtue.  A number of years ago The Daily Mail ran an article, in which a young woman who worked for an “environmental charity,” related her rationale for aborting her only child and then undergoing sterilization:

Having children is selfish. It’s all about maintaining your genetic line at the expense of the planet. . . . I didn’t like having a termination, but it would have been immoral to give birth to a child that I felt strongly would only be a burden to the world. . . . [We] have a much nicer lifestyle as a result of not having children. . . . Every year, we also take a nice holiday — we’ve just come back from South Africa. We feel we can have one long-haul flight a year, as we are vegan and childless, thereby greatly reducing our carbon footprint and combating over-population.

The mystery writer P.D. James once wrote a dystopian novel entitled Children of Men – the title echoes Psalm 90:3 – where the world was struck by a baffling plague of sterility, and the remnant generations noted the dwindling of humanity each year since the birth of the last Omega cohort, a progression toward the Darkness.

The Children of Keynes, who have chosen their sterility and celebrate it, shout “Forward!”

“Forward,” one asks, “toward what?”

Piero A. Tozzi is Senior Legal Counsel with the Alliance Defending Freedom, where he practices international human rights law.  His areas of responsibility include Latin America, the Caribbean and the United Nations.  He also serves as Senior Fellow with the Catholic Family and Human Rights Institute.

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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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