Denise J. Hunnell, MD

Contrary to the Guttmacher Institute’s shoddy data, abortion does not improve women’s health

Denise J. Hunnell, MD
By Denise Hunnell MD
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May 31, 2012 (HLIAmerica.org) - When the United States House of Representatives debated the Protect Life Act, a bill meant to ensure that no taxpayer money would fund abortions, former Speaker of the House Nancy Pelosi proclaimed that passage of the bill would leave American women “dying on the floor” of American hospitals. Similarly expressing a concern for “women’s health,” United Nations Secretary General Ban Ki-moon recently called on the United Nations Commission on Population and Development to endorse unfettered access to abortion for teenagers and even younger adolescents. In Trinidad, Minister of Gender, Youth, and Child Development Verna St. Rose Greaves called for the legalization of abortion in Trinidad because of public health concerns.

Clearly there is a widespread perception that optimal reproductive health for women includes access to abortion. Yet, where is the data that supports this view? Is this just another manufactured claim by the abortion industry to justify the inclusion of abortion in health care?

The Guttmacher Institute, a pro-abortion research organization founded by Planned Parenthood, tried to bolster this position with a report on abortions in Colombia. This publication claimed that there were over 400,000 clandestine abortions annually in Colombia and at least one-third of these cases had significant medical complications. Their conclusions called for increased abortion ‘services’ in Colombia:

The study’s findings make clear the need to remove institutional and bureaucratic obstacles for women seeking a legal procedure and ensure that health facilities with the capacity and mandate to provide safe and legal procedures do so,” says Cristina Villareal, director of Fundación Oriéntame and a coauthor of the report. “Six out of 10 health facilities in Colombia that have the capacity to provide postabortion care do not provide it, and about nine out of every 10 of these facilities do not offer legal abortion services.

While this study appears and claims to support the view that ready access to legal abortion improves women’s health, a just released study by Dr. Elard Koch of Chile refutes this Guttmacher Institute report. Review of the methods for the calculation of clandestine abortions in Colombia reveal that the Guttmacher Institute relied on the opinions of health care workers to estimate the number of abortion procedures and complication rates.

In other words, there was no objective data. The translated abstract of Dr. Koch’s article published in Ginecologia y Obstetricia de Mexico states:

There is no objective data based on real vital events, the whole estimate is based on imaginary numbers underlying mere opinions. Even as a public opinion survey, the sampling technique introduced serious selection bias in the gathering of information. Valid epidemiological methods using standardized rates, choosing the paradigmatic cases of Chile and Spain as standard populations, it was observed that Guttmacher Institute methodology overestimates more than 9 times the complications due to induced abortion in hospital discharges and more than 18 times the total number of induced abortions. In other Latin American countries where the same methodology was applied including Argentina, Brazil, Chile, Mexico, Peru, Guatemala, and Dominican Republic, the number of induced abortions was also largely overestimated. These results call for caution with this type of reports that alarm public opinion.

Instead of relying on guesses and subjective opinions, one can actually assess the effect of abortion on women’s reproductive health by analyzing the maternal mortality ratio (MMR), a widely accepted indicator of women’s health. If abortion were truly critical for the well-being of mothers, one would expect the maternal mortality rate to decrease with increased abortion availability and to increase as abortion is restricted.

Chile provides a natural laboratory for such an analysis. The country has kept extensive and detailed records of maternal morbidity and mortality for over fifty years. In addition, the country has implemented several distinct interventions including increasing skilled medical attendants for births, increasing the education of women, increasing the sanitation and overall level of care at medical facilities, and perhaps most significant for this discussion, the prohibition of abortion. The trends of the maternal mortality ratio can be evaluated both before and after each of these initiatives.

A recently published collaborative study by scientists from both the United States and Chile have used this objective data to demonstrate the effects of improved medical care, increased education of women, and abortion on maternal mortality. Their findings should provide the scientifically-based guidance needed to reduce maternal mortality in all developing countries.

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The overall maternal mortality ratio in Chile from 1957 through 2007 decreased from 270 maternal deaths per 100,000 live births to 18.7 maternal deaths per 100,000 live births. This is a decrease of 93.7%. The steepest declines were between the years 1965 and 1981. In 1965 Chile mandated a minimum of eight years of free education for all children. This resulted in the increase in the average years of schooling for women from 3.1 years in 1957 to 12 years in 2007. In addition, Chile markedly increased the percentage of deliveries that were aided by skilled medical attendants from 60.8% in 1957 to over 90% by 1980. By 1999, over 99% of births occurred in hospitals or maternity centers.

After 1981, the downward trend in maternal mortality continued, but the rate of decrease slowed. This is accounted for by the increasing number of women who delivered their first child over the age of 29. As Chilean women became more educated they delayed child bearing. This increased the number of maternal deaths due to underlying medical conditions such as diabetes and hypertension.

What happened to the maternal mortality trend after 1989 when Chile outlawed abortion? The Guttmacher Institute, UN Secretary General Ban Ki-moon, and Nancy Pelosi would like us to believe that this move sent the rate of maternal deaths soaring. Instead, we saw the opposite: The truth is there was absolutely no such effect. In fact, the downward trend in maternal mortality continued with a decrease from 41.3 to 12.7 maternal deaths per 100,000 live births. That is a 69% decrease in maternal mortality after the ban on abortion took effect.

The Guttmacher Institute calls into question the validity of the Chilean study by speculating that there is underreporting of abortion-related morbidity and mortality, but provide no evidence of such reporting errors. The authors of the Chilean study, however, have already addressed these concerns in their published article:

Considering the strict protocol for active epidemiological surveillance on maternal and infant mortality registry implemented in the early 1930s, it is unlikely that the observed reduction could be explained by unobserved illegal abortion deaths or misclassification for other causes. Currently any maternal death occurring in Chile is audited by the sanitary authority revising the clinical registries, interviewing the relatives, and the medical personnel under strict confidentiality rules for determining the primary cause of death.

This analysis of the Chilean experience provides persuasive evidence that the key to improving women’s reproductive health begins with improved education. Women must also have access to skilled birth attendants and well-equipped and sanitary birthing centers. The Chilean study raises serious questions about the claims by government officials and other abortion advocates who say that abortion is a critical component of quality medical care for women. Initiatives that promote abortion for the health and well-being of women increasingly appear to be motivated by ideology and based on something other than science.

Denise Hunnell, MD, is a Fellow of HLI America, an educational initiative of Human Life International. She writes for HLI America’s Truth and Charity Forum. This article appeared on Zenit.org and is reprinted with permission.


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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.

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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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