Jennifer Fulwiler

Why I lost faith in the pro-choice movement

Jennifer Fulwiler
By Jennifer Fulwiler
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November 1, 2012 (NCRegister.com) - I was sitting on a bean bag in my dorm room when I got the call. It was a friend of mine—let’s call her “Sara”—and she was sobbing so hard it took me a moment to know who it was.

Finally, she pulled herself together enough to speak. With a voice that sounded as weary as if she had aged 100 years since the last time we talked, she said, “I’m pregnant.”

My heart sunk on her behalf. I was completely pro-choice and didn’t find the idea of abortion to be troubling, but I knew that she was not comfortable with it. She had always said that she respected other women’s rights to choose, but that she could never do that. Yet I also knew that she was not entirely thrilled with this guy she was dating, a young man named Rob. He was handsome and charismatic, but he had a serious drinking problem, and didn’t treat her with the respect she deserved.

I listened while she explained through tears that it would ruin her life to have a child, especially with Rob. She had recently decided that she would break up with him soon, and even looked forward to doing so; the thought of having an inextricable, lifelong connection to him made her physically ill. Then there were the facts that parenting a child would derail her college career, and that she didn’t even want to be a mother—not to mention the fact that she was pretty sure her parents would disown her if she came home from school pregnant. “I knew this would be my worst nightmare. That’s why I’m always so serious about contraception!” she said. But, despite her best efforts, something had gone wrong. Her contraception had failed.

I tried to turn the conversation in a constructive direction, employing the word that was supposedly so empowering to women of our generation. “Let’s talk about your choices,” I suggested.

“Choices?” She let out a hard, bitter laugh as she spat the word back at me. “I don’t have any.”

Sara went to an abortion facility and had the pregnancy “taken care of.” We never spoke of it again. She became distant from me and many of her other friends in the months that followed, and we eventually lost touch.

I still think of Sara now and then, especially when I come across pieces like this one at Patheos that’s making the rounds, in which Libby Anne writes of why she lost faith in the pro-life movement. Her story felt oddly familiar, as it reminds me a lot of my own. Though my conversion went the opposite direction, mine, like hers, hinged on the issues of contraception and personhood, and the question of what really liberates women. I’ve been thinking about it all ever since I read her post, and thought I would share my own story.

Who’s afraid of information?

My first tipoff that something was wrong in the pro-choice movement was when I realized that there was a great fear of information. A year or two after Sara’s situation, another friend found herself in a crisis pregnancy (also due to failed contraception), and was wrestling with the issue of abortion. She had asked me to find out how far her baby would have developed at this point, so I did some research online.

I found some images and descriptions of fetal development, and was amazed by how much I hadn’t known. For all the time I’d spent talking about abortion rights, I’d never bothered to learn the details about what, exactly, happens within a woman’s womb when she’s pregnant, and no one had encouraged me to do so. I had never heard that fetuses have arms and legs and tastebuds at eight weeks gestation, or that they began practicing breathing at 11 weeks. I paused and thought about that for a long time. It didn’t make me question my pro-choice stance, but for the first time I could understand how someone could be uncomfortable with abortion.

The biggest thing I noticed, however, was that pro-life sites had this information in abundance. The pro-lifers encouraged women to educate themselves about the details of pregnancy, suggested that they view ultrasounds to know what was happening within their bodies, and offered resources to educate women about all aspects of the female reproductive system.

On the pro-choice side, it was a totally different story.

I had started my research on websites for abortion providers and various feminist organizations, which I had assumed would equip women to make informed choices by providing them with full information. To my concern and surprise, I could not find one shred of information about fetal development on any websites associated with the pro-choice movement. When I read their literature about the details of abortion procedures, they were full of insulting euphemisms. Even when describing second trimester abortions, they would use eerily vague terms talking about “emptying the uterus” of its “contents.” I felt like I had been transported back to Victorian England, where women weren’t supposed to be told hard facts, even about their own bodies, because they might get all flustered.

Personhood: The other elephant in the room

Nowhere was the fear of information more obvious than on the issue of personhood. We had always gotten a good laugh out of anti-choicers and their love of zygotes, and would feel triumphant when we would point out the elephant in the room that they must not really value these lives as fully human since they didn’t hold full funerals for, say, early miscarriages. But as my questions about the pro-choice worldview festered, I began to notice that we were tripping all over our own elephants.

We may have snickered at the idea of a three-day-old conceptus being completely human, but I began to notice a startling lack of interest in nailing down the question of when unborn life did become human. Folks within the pro-choice movement would scoff at the idea of a seven-week-old fetus being a person, and would nod in unquestioning agreement that a baby is fully human the day before her due date. So that must mean that there is some point at which we’re no longer talking about a sub-human “fetus” and we’re now talking about a fully human baby. Yet I could not get a single answer about when that might happen, not from individuals, not from official organizational statements. There was absolutely zero interest in the question of when we should start protecting unborn human life.

I’ll never forgot the first time I read the documents to the Supreme Court case of Stenberg v. Carhart. Intelligent, educated people—some of them leaders of our country—coolly debated the most effective way to kill babies who were close to or beyond the age of viability. The American College of Obstetricians and Gynecologists wrote an amici brief in which they advocated for D&X, a procedure in which babies are delivered and then killed outside of the womb. Their reasoning?

D&X presents a variety of potential safety advantages over other abortion procedures used during the same gestational period. Compared to D&E’s involving dismemberment, D&X involves less risk of uterine perforation or cervical laceration because it requires the physician to make fewer passes into the uterus with sharp instruments and reduces the presence of sharp fetal bone fragments that can injure the uterus and cervix. There is also considerable evidence that D&X reduces the risk of retained fetal tissue, a serious abortion complication that can cause maternal death, and that D&X reduces the incidence of a ‘free floating’ fetal head that can be difficult for a physician to grasp and remove and can thus cause maternal injury. [emphasis mine]

The ACOG had recently made statements condemning homebirth, in part because they were concerned about the health of babies. And yet here they were, coolly saying that it’s better to kill babies outside of the womb because their decapitated heads can injure their mothers.
I was left speechless by the level of disconnect I was seeing—not just among fringe extremists, but by the average pro-choice person. I had recently visited a friend’s baby in the Neonatal Intensive Care Unit at a local hospital, and I recalled that the baby in the incubator next to us was born the week before at 24 weeks gestation, and so was now 25 weeks old. This baby was the same age as the babies whose method of extermination was debated in Stenberg v. Carhart. If he were to be murdered in his incubator it would be a headline-generating tragedy. But if the same thing were to happen to him—at the exact same age—in which he was murdered as part of an induced delivery, it would be an ACOG-approved medical procedure.

I saw an almost pathological level of avoidance, in myself as well as in the larger pro-choice community, on this most critical issue of when a fetus becomes a person, and when abortion becomes infanticide. When pressed on this topic we would always dodge the issue, usually by responding with the utterly irrelevant answer that these procedures are rare compared to first trimester abortions. Even though many of us were personally horrified by the idea of such occurrences, some great pressure kept us from taking a clear look at this life-and-death issue, and calling a horror a horror when we beheld it.

What really takes away women’s reproductive freedom?

What I was encountering was a level of internal inconsistency and intellectual dishonesty that bordered on insanity. I noticed it in myself, too: No matter how many red flags popped up in front of me, no matter how much data pointed in the direction of the humanity of unborn life, I couldn’t bring myself to think of myself as anything other than pro-choice. Even though I was increasingly uncomfortable with the entire concept, something within me screamed that to not support abortion would be to support women being slaves to their biology.

This pressure built and built over months, and eventually years. And then, one day it clicked.

I was looking through a Time magazine article whose infograph cited data from the Guttmacher Institute about the most common reasons women have abortions. It immediately struck me that none of the factors on the list were conditions that we tell women to consider before engaging in sexual activity. Don’t have the money to raise a child? Don’t think your boyfriend would be a good father? Don’t feel ready to be a mother? Women were never encouraged to consider these factors before they had sex; only before they had a baby.

The fundamental truth of the pro-choice movement, from which all of its tenets flow, is that sex does not have to have life-altering consequences. I suddenly saw that it was the struggle to uphold this “truth” that led to all the shady dealings, all the fear of information, all the mental gymnastics that I’d observed. For example:

—> If it is true that sex does not have to have life-altering consequences, then life within the womb cannot be human. Otherwise, when your contraception fails or you otherwise end up with an unplanned pregnancy, you just became a parent, and that truth was proven false.

—> If it is true that sex does not have to have life-altering consequences, then people should be able to engage in sexual activity as they see fit, without giving a second thought to parenthood. And if it’s true that it is morally acceptable for people to engage in sexual activity without giving a second thought to parenthood, then abortion must be okay. Contraception has abysmal actual use effectiveness rates, especially when taken over the long term. Combine that with the fact that the contraceptive mentality tells women to go ahead and engage in the act that creates babies, even if they feel certain that they’re in no position to have a baby, and you see how women would feel trapped, and think that their only way out is through the doors of their local abortion mill.

Over the years I’d heard many pro-lifers say things along the lines of, “If you’re engaging in the act that creates babies, you might create a baby; if you are absolutely certain that you’re not ready to have a baby, avoid the act that creates babies.” The pro-choice movement dismissed such statements, often sneeringly, as being overly simplistic and even oppressive. Yet is it not true? Now that I had taken a look under the hood of the pro-choice worldview, I came to see this as yet another example of pro-lifers respecting women enough to tell them hard truths that they may not want to hear, but need to hear. And far from blowing women off with pat answers, as I had always imagined pro-lifers did, when I took a closer look at that movement I found it to be quite realistic about the complexities of life, and surprisingly understanding that things don’t always work out the way they’re supposed to. I was interested to learn that there are more pregnancy assistance centers in the U.S. than there are abortion facilities, and that the Catholic Church, which is the largest pro-life organization in the world, is also the largest charitable organization in the world.

Once all of this set in, I thought of all my friends who had ended up sitting in the waiting rooms of abortion facilities, and mourned for them anew. In each case there was an unspoken but palpable question of, How could this have happened? These young women played by the rules. They tried to do the right thing. None of them slept around, none lived careless lives. They had dutifully used contraception, just like they were supposed to. They were told that this was the path to a life of freedom, and were dazed and traumatized when they found themselves without real choices, backed into a corner by their circumstances.

I believe that most people who are pro-choice hold that viewpoint because they want to help women. I was pro-choice out of loving concern for my sisters all over the world, and, on the surface, it seemed that this view was the most compassionate. But when I took a hard look behind the closed doors of the pro-choice movement, and demanded full information, and acknowledged the dignity of women of all ages (even those not yet born), and asked hard questions about what women’s reproductive freedom really means, that is when I became pro-life.

This article first appeared on the National Catholic Register and is reprinted with permission.

 

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Are you praying for the upcoming Synod on the Family? You should be, and here’s why

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By John-Henry Westen

Catholics, and all Christians who value family values, should be praying earnestly for the Catholic Church as a struggle over critical family issues is coming to a head in the run-up to the Extraordinary Synod on the Family, which takes place October 5-19. 

Augmenting the concerns is the fact that some of the cardinals closest to Pope Francis himself are increasingly in public disagreement over crucial matters related to faith and family. For some, the concerns reach right to the pope himself.

While Synod preparations have been going on for a year, Sunday’s weddings of 20 couples in St. Peter’s Basilica by Pope Francis presented a figurative, and perhaps foreboding launch.

In a press release prior to the ceremony, the Rome diocese inexplicably went out of its way to highlight the fact that some of couples the pope was going to marry were cohabiting. "Those who will get married Sunday are couples like many others,” it said. “There are those who are already cohabitating; who already have children.”

Unsurprisingly, the mainstream press took the bait and seized upon this statement to run headline after headline pushing the confusing notion that the event was a prelude to, or evidence of, a change in Church teaching on marriage.

Headlines like: 

All I can do is pray that the public fallout from these wedding ceremonies does not foreshadow the public outcome of the Synod. If so, we could be headed for a tragedy akin to the tragedy of the late sixties when, despite the proclamation of the truth of Humanae Vitae against contraception, the effect among ordinary Catholics was a near universal rejection of the teaching in practice.

What to expect at the Synod

The official list of those taking part in the Synod includes 114 presidents of Bishops’ Conferences, 13 heads of Eastern Catholic Churches sui iuris, 25 heads of the dicasteries of the Roman Curia, nine members of the Ordinary Council for the Secretariat, the Secretary General, the Undersecretary, three religious elected by the Union of Superiors General, 26 members appointed by the Pontiff, eight fraternal delegates, and 38 auditors, among whom are 13 married couples and 16 experts.

You’ve undoubtedly heard of Cardinal Kasper’s intervention at the Consistory of Cardinals earlier this year, in which he laid out a contentious proposal to allow Catholics who have been divorced and then ‘remarried’ outside the Church to receive Communion. 

Since then a bevy of heavy-hitter cardinals have fought that proposal, including:

Today, however, Cardinal Kasper said the “attacks” from these cardinals were not so much directed at him but at Pope Francis, since, claims Kasper, he discussed his intervention with the pope and gained his approval.

The claim has some basis, since the day after Kasper made the proposal, before it was made public, Pope Francis praised it publicly.  According to Vatican Information Service, the Holy Father said:

I read and reread Cardinal Walter Kasper's document and I would like to thank him, as I found it to be a work of profound theology, and also a serene theological reflection. It is pleasant to read serene theology. And I also found what St. Ignacius described as the 'sensus Ecclesiae', love for the Mother Church. ... It did me good, and an idea came to mind – please excuse me, Eminence, if I embarrass you – but my idea was that this is what we call ‘doing theology on one's knees’. Thank you, thank you.

Of note, Vatican correspondent Sébastien Maillard, writing for France’s La Croix, reports today that Pope Francis is “irritated” by the release of a book containing criticisms of the Kasper proposal by five cardinals.

As LifeSiteNews.com reported yesterday, one of those authors, Cardinal Raymond Burke, is being demoted from his headship of the Apostolic Signatura. The only post planned for the 66-year-old cardinal thus far is patron of the Order of Malta. 

Cardinal Burke’s pre-Synod interventions go beyond the divorce and remarriage question and into the matter of homosexuality.  In a recent interview Cardinal Burke gave a clear refutation of the misuse of Pope Francis’ famed ‘Who am I to judge’ quote to justify homosexuality.

While the issue of the Church’s teachings on homosexuality is seldom raised in reference to the Synod, with most of the emphasis being placed on the question of divorce and remarriage, it is mentioned in the working document, or ‘Instrumentum Laboris’, of the Synod.

As with the matter of divorce, no doctrine regarding homosexuality can be changed, but much confusion can still be sown under the auspices of adjustments to “pastoral” practice. Without a clear teaching from the Synod, the effects could be similar to the shift in “pastoral” practice among dissenting clergy after the promulgation of Humanae Vitae, which led to the use of artificial contraception by most Catholics.

Already and for many years there has been de facto broad acceptance of homosexual sexual practices in many Catholic schools, universities and many other institutions, with many staff being active homosexuals in open defiance of Catholic moral teaching.

Regarding the Synod’s deliberations on homosexuality, it does not bode well that one of Pope Francis’ personal appointees to the Synod is retired Cardinal Godfried Danneels.  The selection is remarkable because of Danneels was caught on tape in 2010 urging a victim who had been sexually abused by a bishop-friend of Danneels, to be silent.  Then, only last year Danneels praised as a “positive development” that states were opening up civil marriage to homosexuals.

Then, just this week, as reported on the Rorate Caeli blog, one of the three Synod presidents gave an interview with the leading Brazilian newspaper in which he said that while stable unions between homosexual persons cannot be equated to marriage, the Church has always tried to show respect for such unions.

The statement matches that of another prominent Synod participant, Vienna’s Cardinal Christoph Schönborn, who in 2010 spoke of giving more consideration to ‘the quality’ of homosexual relationships. “We should give more consideration to the quality of homosexual relationships. A stable relationship is certainly better than if someone chooses to be promiscuous,” Schönborn said.

In the end, while there is currently a public battle in the Vatican that is unprecedented in modern history, the faith will not and cannot change.  As faithful Catholics, and Christians, we must cling to the Truths of Christ regarding the family and live them out in our own lives first and foremost.  That is difficult, to be sure, especially in our sex-saturated culture, but with Christ (and only with Him) all things are possible. 

Plead with heaven for the pope and the bishops in the Synod.  LifeSiteNews will be there reporting from Rome, and, with your prayers and support, be of service to those defending truth.

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Poet: I ‘would’ve died’ for my aborted daughter’s ‘right to choose,’ just ‘like she died for mine’ (VIDEO)

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By Ben Johnson

What kind of mother asks her baby to die for her? And what kind of media outlet celebrates that?

To take the second question first, The Huffington Post is promoting a video featuring Scottish “poet” Leyla Josephine, celebrating her decision to abort her daughter. The video, “I Think She Was a She,” was uploaded to YouTube a month ago.

In the video Josephine, decked out in military camouflage, justifies herself in part by saying that she would have been willing to serve as a sacrifice to abortion just as she offered her daughter to the idol of “choice.”

“I would’ve supported her right to choose – to choose a life for herself, a path for herself. I would’ve died for that right like she died for mine,” she said.

In the next rhyming line, she addresses her unborn daughter: “I’m sorry, but you came at the wrong time.”

“I am not ashamed. I am not ashamed. I am not ashamed," she continues – a phrase she repeats a total of six times. She repeats the phrase "This is my body" three times. (She also takes the Lord's name in vain once.)

In the early part of the video, she describes her belief that her child was a girl and imagines a life where she had given birth to her daughter.

“I know she was a she,” she says. “I would have made sure that there was space on the walls to measure her height,” she adds. “I would have made sure I was a good mother.”

At one point she appears to describe the emotional aftermath of her choice as “a hollowness that feels full, a numbness that feels heavy.”

But she later calls the idea that her child was a girl or a boy “bull---t” and affirms, yet again, she is not ashamed.

This provokes a few observations:

1. If she knew her child's sex, she must have had a late-term abortion. Our gentle, healing restoration is needed in a world marred by so much aggression and anger in the name of political orthodoxy.

2. Fr. Frank Pavone has written, ”Did you ever realize that the same four words that were used by the Lord Jesus to save the world are also used by abortion advocates? 'This is My Body.'” To paraphrase him, he notes the difference. One, by surrendering His life on the Cross, gave life to the world. The abortion industry uses this phrase to impose its will on the bodies of separate, living human beings who have not harmed anyone.

3. The most chilling phrase in the video is her statement, “I would’ve supported her right to choose...I would’ve died for that right like she died for mine.”

First of all, her daughter did not die for the “right to choose.” Her daughter was not sacrificed for the inalienable “good” of keeping abortion-on-demand legal (and, in the UK, taxpayer-subsidized). Politicians are bribed to maintain it; no baby needs to die for it. Josephine's child died because HuffPo's hero of the moment chose not to carry the baby to term and place him/her in the hands of loving adoptive parents who would have cherished her baby – whether it was actually male, female, or intersex.

Josephine describes the emotions that actually led to the abortion only metaphorically – e.g., she compares the abortion to chopping down a cherry tree – but that angst is the root (so to speak) of the abortion, not the great and grand cause of assuring that other women have the right to go through the same soul-crushing grief.

That intimation that her daughter died for “choice” – that she offered her baby as a living sacrifice on the altar of abortion – confirms the darkest rhetoric of the pro-life movement: That for some in the movement, abortion is sometimes regarded as an idol.

And that raises one other, more universally held question: What kind of parent asks his son or daughter to die for the “right” to abortion? Parents are supposed to be the one who sacrificially care for their children, who forsake their own comfort, who do whatever is necessary – even die – to keep their children safe, healthy, and well. Josephine's blithe, “Sorry, but you came at the wrong time” sounds as hollow as a gangland assassin's apology to the family caught in the crossfire of a drive-by shooting. Abortion severs the love that God, or Mother Nature, or evolution, or whatever you choose to believe in placed within every pregnant woman to link the mother to her child.

The abortion lobby's rhetoric, which increasingly disregards the value of unborn life, is untethered by the bonds of human compassion, is fundamentally selfish and cold-blooded, and lacks a sense of humanity and brotherhood to the point of obliterating maternal love itself.

“Will a woman forget her child, so as not to have compassion upon the offspring of her womb?” God asks through the prophet Isaiah. “But if a woman should even forget these, yet I will not forget thee, saith the Lord.”

The pro-life movement exists precisely to set this upside-down order aright, to reinstate the natural love and compassion everyone should have for all of God's creation – most especially that between a mother and the innocent child she has helped create and fashion with her own DNA.

Cross-posted at TheRightsWriter.com.

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Cardinal Dolan greets worshipers and guests on the steps of Saint Patrick's Cathedral in Manhattan after Easter mass on April 8, 2012 in New York City. Lev Radin / Shutterstock.com
Lisa Bourne

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Catholic leaders criticize Cardinal Dolan’s defense of gay group at St. Patrick’s Parade

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By Lisa Bourne
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New York Cardinal John O'Connor on the cover of the New York Post on January 11, 1993. http://rorate-caeli.blogspot.com/

New York Cardinal Timothy Dolan defended his decision to serve as grand marshal for the 2015 St. Patrick’s Day Parade on Wednesday, in the wake of widespread criticism from Catholics after he praised the organizing committee for allowing a homosexual activist group to march.

“If the Parade Committee allowed a group to publicize its advocacy of any actions contrary to Church teaching, I’d object,” Dolan stated in his weekly column. On the contrary, he argued, “The committee’s decision allows a group to publicize its identity, not promote actions contrary to the values of the Church that are such an essential part of Irish culture.”

Austin Ruse, president of the Catholic Family and Human Rights Institute, was not impressed with the cardinal’s argument. This is precisely about publicizing advocacy contrary to Catholic teaching,” he said.

“As a Catholic father I find there is rapidly contracting space where this shameful agenda is not stuck in the faces of my children,” Ruse told LifeSiteNews. “The Church should be protecting our children rather than abetting those who prowl about the world seeking the ruin of innocent souls."

Pat Archbold, a popular blogger at the National Catholic Register and who runs the Creative Minority Report blog, lambasted Dolan for suggesting the embrace and promotion of “gay identity” can be separated from the sin of homosexuality.

“This identity is not a morally-neutral God-given attribute such as male or female, black or white,” he said. “The identity is with the immoral choice to engage in immoral behavior.”

“The best that can be said in this situation is that these people choose to proudly identify themselves with an intrinsic disorder.  But in reality, it is worse than that,” he continued. “The people find their identity and pride in sin.  Either the Cardinal knows this or he doesn't, either way Cardinal Dolan reveals himself unequal to his responsibility as a successor of the Apostles.”

The parade committee changed its longstanding policy on September 3 after decades of pressure from homosexual groups. Upon being announced as the parade’s grand marshal later the same day, Cardinal Dolan said he had no trouble with the decision at all, calling it “wise.”

The organizers had never prohibited any marchers, but did not ban issue-focused banners and signs, whether promoting homosexuality or the pro-life cause.

Cardinal Dolan stated in his column Wednesday that he did not oppose the previous policy.

“This was simply a reasonable policy about banners and public identification, not about the sexual inclinations of participants,” he explained.

“I have been assured that the new group marching is not promoting an agenda contrary to Church teaching,” he said as well, “but simply identifying themselves as ‘Gay people of Irish ancestry.’”

The homosexual activist group that will march is called OUT@NBCUniversal, which describes itself as the employee resource group for LGBT & Straight Ally employees at the media giant.

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The network held the broadcast contract for parade coverage. Reports indicated the contract was about to expire, and that NBC joined in pressuring on parade officials.

Cardinal Dolan conceded in his column there were many thoughtful reasons for criticizing the parade policy change, and noted that he shared some of them.

“While a handful have been less than charitable in their reactions, I must admit that many of you have rather thoughtful reasons for criticizing the committee’s decision,” he said. “You observe that the former policy was fair; you worry that this is but another example of a capitulation to an ‘aggressive Gay agenda,’ which still will not appease their demands; and you wonder if this could make people think the Church no longer has a clear teaching on the nature of human sexuality.” 

However, he said, the most important question he had to ask himself was whether the new policy violated Catholic faith or morals.

In stressing that homosexual actions are sinful while identity is not, Cardinal Dolan said, “Catholic teaching is clear: ‘being Gay’ is not a sin, nor contrary to God’s revealed morals.”

Making opinion paramount, the cardinal offered that the parade committee “tried to be admirably sensitive to Church teaching,” and even though the original policy was not at all unfair, the committee was “realistic in worrying that the public perception was the opposite, no matter how often they tried to explain its coherence and fairness.”

“They worried that the former policy was being interpreted as bias, exclusion, and discrimination against a group in our city,” Cardinal Dolan wrote. “Which, if true, would also be contrary to Church teaching.”

When the decision was announced and Cardinal Dolan named the parade’s grand marshal, Philip Lawler, director of Catholic Culture and editor for Catholic World News, called it a significant advance for homosexual activists, and a significant retreat for the Catholic Church.

Pointing out in his column that the media will be correct to concentrate on that narrative at next March’s event, Lawler identified what he said is almost certain to be the result of the 2015 St. Patrick’s Day Parade.

“Next year there will be only one story-line of interest to the reporters who cover the annual parade in the world’s media capital: the triumph of the gay activists,” Lawler wrote.

“Photographers will be competing for the one ‘money’ shot: the picture of the contingent from OUT@NBCUniversal marching past the reviewing stand at St. Patrick’s Cathedral, under the benign smile of Cardinal Timothy Dolan.”

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