Michael Hichborn, American Life League

Where there’s smoke?

Michael Hichborn, American Life League
By Michael Hichborn

Aug. 14, 2013 (ALL) - For the past couple of years, Catholic Relief Services has been at the center of a scandalous controversy regarding the funding of organizations promoting abortion and birth control. In some instances, there have even been claims that CRS was itself involved directly in the distribution of abortifacients and contraception. Through it all, CRS has denied any direct involvement in either the funding or distribution of such things. Though it has, on occasion, conceded that some of its own documentation wrongly promoted the use of condoms, CRS consistently and vehemently denies that it has ever done anything wrong. There’s an old saying: “Where there’s smoke, there’s fire.” The problem is that smoke has a way of concealing the flames. But if we look carefully, we should be able to cut through it all, get right to the source, and see just what kind of fire this is.

Plenty has been written about CRS’ funding of organizations like CARE and Population Services International, and the question about the fungibility of the money from CRS to these organizations is still lingering. But what I would like to focus on is the question of CRS’ direct funding and participation in the promotion of birth control.

After LifeSiteNews reported CRS’ $5.3 million grant to CARE International, one of the defenses offered by CRS was that “none of the funding from CRS was fungible.” 

However, this defense could not be offered when it came to CRS’ dues-paying relationships with other abortion and birth control spreading organizations. When reports came out that CRS is a dues-paying member and on the board of directors of MEDiCAM and CORE Group, CRS issued (in part) these two respective responses:

(Regarding MEDiCAM) MEDiCAM, similar to some networks and professional associations to which CRS belongs, includes organization members and program areas which do not align with all tenets of Catholic teaching. CRS staff who participate in these associations acknowledge our differences, air our disagreements on these issues, and contribute our Catholic voice to the conversation. As a member of such associations, we are able to represent the Catholic positions on health care as well as highlight our work and demonstrate the efficacy of such approaches. 

(Regarding CORE Group) Some networks to which CRS belongs include members which do not uphold all tenets of Catholic teaching. We acknowledge our differences, air our disagreements on these issues, and contribute our Catholic voice to the conversation. As an active and influential member of the CORE Group, we are able to represent the Catholic positions on health for mothers and their infants. 

It is important to note that MEDiCAM has made the spread of abortion (including the individual training of abortion providers) a primary focus of its strategy sessions since at least 2007, and CORE Group spent nearly 50 percent of its total budget toward “family planning” in 2011. The point is, the dues that CRS pays to MEDiCAM and CORE Group are indeed fungible, meaning that any money CRS is giving to these organizations is applied also to the spread of abortion and birth control. CRS does not deny this, but instead attempts to justify the dues-money and the relationship. So, as it stands here, CRS’ defense on the grounds of fungibility does not work.

Last year, while CRS was defending the grant it gave to CARE, it made it very clear that it would never give money to an organization like Planned Parenthood because “there’s a threshold in terms of what the focus of an agency is, and the preponderance of their work.” However, in July of this year, CRS was caught giving $2.7 million to a population control organization that uses its work in distributing anti-malaria drugs and mosquito nets (the area for which CRS says it gave funds to PSI) as a means of spreading its population control programs. In fact, PSI even stated in its own material that “reproductive, maternal and child health, and malaria are all deeply intertwined, affecting poor and vulnerable populations in rural areas together. Success (or failure) in one area, such as malaria, can free up resources to focus on other areas, or drag down progress.” 

In every region where PSI is working, it is also spreading abortion, birth control, or both. There is simply no area where its staff is working where they are NOT doing this. As such, it can and must be said that the focus of PSI as an agency, and the preponderance of its work, is population control through the spread of birth control and abortion. And yet, even as CRS made abundantly clear in defense of its grant to CARE that it would never fund an organization like Planned Parenthood, it was in the process of facilitating millions of dollars to an organization an awful lot like Planned Parenthood.

Most recently, Population Research Institute published a couple of reports accusing CRS of being directly involved in the distribution of abortifacient contraception. According to CRS, “CRS programming does not include the promotion or distribution of artificial family planning or distribution of abortifacients in any country in which we work.” Simply put, both claims cannot be true. Either PRI is incorrect, or CRS is incorrect. So, for the answer, we’ll turn to CRS’ programs and documentation.

In 2008, CRS conducted an evaluation of its project called “Preventing AIDS in Northeast India” (PANI). This evaluation of CRS’ own project was conducted and written by two CRS employees from the headquarters in Baltimore, Maryland—Shannon Senefeld, CRS’ Global Director of Health and HIV, and Jennifer Overton, CRS’ technical advisor for HIV programs. In the evaluation, Senefeld and Overton indicate that one of the “correct ways to protect . . . from HIV” is to use condoms. They also lament that “only” 59 percent and 61.1 percent of surveyed individuals “reported using a condom the last time they had sexual intercourse,” and even complained on pages 62 and 63 that

there was almost no reference to full and accurate information about condoms; any references to condoms were made only to explain how the community used to condemn condom use. According to project participants who were interviewed for the evaluation, there is no discussion about condoms at all, even as a prevention method for HIV. This was particularly true in Nagaland where the society appears to be more conservative. It should be noted as well that local CRS staff are not fully aware of CRS’ policy on providing full and accurate information about condoms for prevention of sexually transmitted HIV. (emphasis original)

Page 71 of the PANI evaluation recommends: “There is need for additional training for these initial trainers to ensure correct information trickles down to all the program participants. This includes educating CRS staff and partners on CRS’ position on condoms.”

According to a February 2008 article by the Catholic News Service—the official news agency of the United States Conference of Catholic Bishops—CRS “is requiring its foreign partners to give ‘complete and accurate’ information on condoms in all HIV/AIDS programs.” So, it would seem that the PANI evaluation, in complaining that the project does not discuss condom use, is simply following the directives outlined by CRS itself. 

The PANI evaluation isn’t the only place CRS was found to be promoting condom use in its own documentation. In CRS’ sex education program for kids aged 8-12, called Window of Hope, CRS tells kids: “Sex with a condom is not always safe, but correct and consistent use of a condom helps to reduce the risk of getting HIV with an infected person.” In the same document is a script for a puppet show about HIV, conducted by a puppet that represents HIV. On page 174, the puppet says, “Some people use a condom. A condom is a rubber tube that is put on a man’s penis before having sex. If a condom is used correctly, it keeps the fluids from the penis and vagina from mixing and this way keeps ME out of THEIR bodies. Remember that condoms are not always safe, as they may break during sexual intercourse.”

Another of CRS’ programs called “We Stop AIDS,” says: “A condom is a rubberized thin sheath that goes over the penis of a man, forming a barrier between him and his sexual partner. The virus, which is in the semen and female sexual fluids, cannot pass through this sheath. Condoms are 80-90 percent effective when used consistently and correctly.”

In response to an SOP manual for a Vietnamese community center written by CRS, CRS said

CRS does not purchase, promote, or distribute condoms, nor do we provide funding to other organizations for the purchase, promotion, or distribution of condoms. LifeSiteNews recently made us aware of a document that did not conform to this position.

We continue to review all our publications and programs to ensure there is full compliance with this position. We thank LifeSiteNews for pointing out this inconsistency, which will be corrected.

The offending aspects of the document included a scheduled agenda session that answered questions on how to properly use a condom (page 85), and tells seminar instructors (page 164), “Do not forget to provide information on local condom provision.” 

Despite the fact that CRS claims that it does not promote condoms, it is clear from at least these three documents that this claim simply is not true. CRS’ own documents not only provide positive information on condom use, but CRS’ evaluation of the PANI project complains that not enough information is being given on the correct use of condoms and their effectiveness. Unless you are trying to encourage people to use condoms, there is no reason to tell them about how to use them, or about how effective they are. Because of this, CRS cannot claim that it does not promote condoms.

Whether CRS is defending its funding practices on the basis that it isn’t providing fungible money to abortion and birth control promoting organizations, or that in funding such organizations “there’s a threshold in terms of what the focus of an agency is, and the preponderance of their work,” or that it is never directly involved in the promotion of birth control, we can see in this one article that CRS fails on all counts. 1) CRS is providing fungible money to MEDiCAM and CORE Group, which directly promote abortion and birth control; 2) CRS is providing millions of dollars to an organization whose sole focus and purpose for existing is the spread of abortion and birth control for the purpose of population control; and 3) CRS’ own documents identify its participation in the promotion of condom use.

As I said in the beginning, where there’s smoke, there’s fire. Considering the undeniable facts contained in this article, when an organization like PRI provides evidence that CRS is directly involved in the promotion of birth control and abortifacients, it is not unreasonable to consider that there just might be a fire behind that smoke, too.

Michael Hichborn is director of American Life League’s Defend the Faith project.


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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?

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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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