Teresa Collett

Parental consent laws protect underage girls, so why are abortionists opposed?

Teresa Collett
By Teresa Collett

April 20, 2012 (thePublicDiscourse.com) - On March 8, the U.S. House of Representatives Subcommittee on the Constitution heard testimony on the proposed Child Interstate Abortion Notification Act (CIANA). I was among those who testified in favor of the Act. CIANA would prohibit transporting a minor across state lines with the intent that she obtain an abortion without involving her parents as may be required by her home state. It also would require that abortion providers comply with the parental notification or consent laws of a minor’s home state when performing an abortion on a non-resident minor. More controversially, CIANA would require 24 hours’ notice to the girl’s parents if she was not a resident in the state where the abortion is being performed. All of these requirements would be waived in the event of a medical emergency threatening the girl’s life or if the girl certified that she was the victim of parental abuse.

The New York Times criticized the Act in an editorial titled “Yet Another Curb on Abortion.” The editors called CIANA “mean-spirited,” “constitutionally suspect,” and “callous.” It is none of these things. It is, in fact, a popular commonsense proposal that is fully constitutional.

There is a national consensus in favor of parental involvement laws, notwithstanding the controversial nature of abortion laws more generally. For more than three decades, polls have consistently reflected that over 70 percent of Americans support parental consent laws. Most recently a Gallup Poll released July 25, 2011, showed that 71 percent of Americans support a law requiring parental consent prior to performance of an abortion on a minor. According to a 2009 Pew Research Poll “Even among those who say abortion should be legal in most or all cases, 71% favor requiring parental consent.”

Forty-five states have passed laws requiring parental notice or consent, although only thirty-seven states’ laws are in effect at the moment due to constitutional challenges by abortion rights activists. And the weakest of these laws allow notice to or consent by other adult relatives of girls seeking abortion.

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Various reasons underlie the popular support of these laws. As Justices O’Connor, Kennedy, and Souter observed in Planned Parenthood v. Casey, parental involvement laws for abortions “are based on the quite reasonable assumption that minors will benefit from consultation with their parents and that children will often not realize that their parents have their best interests at heart.”

The New York Times editorial disputed this claim, criticizing CIANA on the basis that teens “have reason to fear a violent reaction” and will “resort to unsafe alternatives.”

These objections are repeatedly voiced by abortion activists. Yet they ignore published studies, many of them by the Guttmacher Institute, a research institute founded by Planned Parenthood, demonstrating that less than half of pregnant teens tell their parents of their pregnancy and very few experience ill effects from the disclosure.

According to a national study conducted by researchers associated with Guttmacher, disappointment is the most common response of parents who learn that their teen daughter is pregnant, and almost no parent responds with violence. Teens reported an increase in parental stress as the most common consequence of disclosing their pregnancy. Less than half of one percent of the teens reported that they were “beaten.”

The claim that minors will resort to unsafe alternatives is equally bogus. A 2007 study of self-induced medical abortions reported no cases involving children or adolescents. Similarly, notwithstanding the fact that parental involvement laws have been on the books in various states for over thirty years, there has been no case in which it has been established that a minor was injured as the result of obtaining an illegal or self-induced abortion in an attempt to avoid parental involvement.

What has been established, however, is that many teen pregnancies are the result of coercion and statutory rape. National studies reveal that almost two thirds of adolescent mothers have partners older than twenty years of age. In a study of over 46,000 pregnancies by school-age girls in California, researchers found that 71 percent, or over 33,000, were fathered by adult post-high-school men who were an average of five years older than the mothers. Perhaps even more shocking was the finding that men aged twenty-five years or older father more births among California school-age girls than do boys under age eighteen. Parental involvement laws are just one way the law can attempt to protect young girls from the predatory practices of some men.

Mandatory reporting of statutory rape and other sex crimes is another. Yet as evidenced by recent news stories, some abortion providers refuse to comply with reporting laws. Instead of reporting underage sex to state authorities who can then investigate and protect a girl from future abuse, clinics intentionally remain ignorant of the circumstances giving rise to the pregnancy. Clinics in Kansas have even gone so far as to argue in federal court that twelve-year-old children have a right to keep their sexual activities private and thus reporting laws are unconstitutional. Thankfully this absurd claim was rejected, but only on appeal from a district court ruling embracing the clinics’ argument.

In addition to providing some protection against sexual exploitation of minors, the Supreme Court has identified three ways in which teens may benefit medically from parental involvement. First, parents are more likely to have greater experience in selecting medical providers and thus be able “to distinguish the competent and ethical from those that are incompetent or unethical.” This benefit should not be lightly ignored, as evidenced by the horrific practices engaged in by Kermit Gosnell in Philadelphia, an abortion provider currently being prosecuted for multiple murders in connection with his abortion practice.

Second, parents can provide additional information about the minor’s medical history—information a minor may not know, remember, or be willing to share. This can be particularly important where there is a history of depression or other mental disorder that may impact the minor’s post-abortion psychological health. While claims of “post-abortion trauma” are hotly disputed, no one questions that women with a history of depression may be more susceptible to post-abortion mental health problems.

Finally, parents who know their daughter has undergone an abortion can more readily identify any post-procedure problems such as infection or hemorrhaging—two of the most common post-abortion complications. If caught early, both infection and hemorrhaging can be dealt with easily, but if ignored, either can lead to other complications or even death.

Opponents of CIANA argue that the Act would endanger teen health, and they criticize the emergency exception to parental involvement, which is limited to the life of the minor. This objection, like the other objections, ignores reality and constitutional precedents. In the five years between 2005 and 2010, the Wisconsin Department of Health reported almost 3,200 abortions performed on minors. Not a single one involved a medical emergency. During the same five years in Alabama, where over 4,500 abortions were performed on minors, only two involved a medical emergency. In Nebraska, of the 13,596 abortions performed on all women from 2005 to 2010, only three involved a medical emergency.

Evidence shows that of all teens obtaining abortions, only a tiny fraction of one percent occur in emergency circumstances. In Gonzales v. Carhart, the United States Supreme Court upheld the constitutionality of the federal partial-birth abortion ban that contained a similarly narrow emergency exception, in part because of evidence that no broader exception was necessary.

Independent of the fact that such emergencies are so rare, it is precisely in these circumstances, when a teen’s life or health is threatened by a pregnancy, that parental involvement is most needed and most helpful.

It is beyond dispute that young girls are being taken to out-of-state clinics in order to procure secret abortions. Abortion clinic operators in states without parental involvement laws routinely advertise in neighboring states where clinics must obtain parental consent or provide parental notice. For example, abortion providers in Granite City, Illinois have advertised Illinois’s absence of any parental involvement requirement to Missouri minors, which has a parental consent law, for decades.

Missouri legislators attempted to stop this practice by passing a law creating civil remedies for parents and their daughters against individuals who would “intentionally cause, aid, or assist a minor” in obtaining an abortion without parental consent or a judicial bypass. Abortion providers immediately attacked the law as unconstitutional, but it was upheld by the Missouri Supreme Court. The Court limited its opinion, however, by the observation that “Missouri simply does not have the authority to make lawful out-of-state conduct actionable here, for its laws do not have extraterritorial effect.”

The proposed Child Interstate Abortion Notification Act is an appropriate and measured response to the limitations on state powers in our federalist system. It is grounded by the reality that parents are nearly always the first to help a teen in trouble, and that fact does not change when the “trouble” is an unplanned pregnancy. There is no other elective surgery that minors can obtain while keeping their parents in the dark, and the controversy surrounding this Act shows just how severely the judicial creation of abortion rights has distorted American law.

Teresa Collett is Professor of Law at University of St. Thomas School of Law. Reprinted with permission from thePublicDiscourse.com.


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Growing ‘Women Against Feminism’ movement draws fury

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By Hilary White
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Critics of feminism have long said that it is entering the final stages of its long career, with more of its assertions about the nature of human sexual and social relations being contradicted by the evidence and fewer young people following its dictates every decade. But in the last few weeks, it seems that feminism’s last gasp is being used to direct insults at young women who are lining up to publicly reject and ridicule it.

The Tumblr site Women Against Feminism has started a social networking trend in which thousands of young women photograph themselves holding signs bluntly denouncing feminism, giving a sharp indication that the feminist brand has become poison to young, hip, and internet-savvy women.

Mainstream and journalistic feminists have lashed out at the site and its followers, entering into an online spat over the increasingly popular photos. The signs say, “I am not a victim,” and “This is what an anti-feminist looks like.”

They continue: “I am an adult who is capable of taking responsibility for myself and my actions. I define myself and derive my value by my own standards. I don’t need to be ‘empowered’. I am not a target for violence and there is no war against me. I respect me and I refuse to demonize them and blame them for my problems.”

The messages held by the women pinpoint with pithy and acerbic precision exactly the reasons given by many critics that the movement has lost favour with young people. They call it a creed of double standards that promotes victimhood and endorses bullying of anyone who critiques it.

The site’s explanatory page, which was taken down for unknown reasons in the last two days, said, “Feminists are the only people who lose their minds with rage when you tell them that women already have the same exact rights as men. That’s not good enough. They want more. They desperately want to be victims. They want a privileged social position.”

The author goes on to accuse feminism in general of systematic censorship, discrimination, elitism and “policing other women” who do not toe the line – as well as baseline misandry. The anonymous creator denounced feminism’s adoption of “abortion as ‘empowerment’”:

This opinion is unpopular, but I don’t agree that I need to have my baby scraped out of my uterus in order to feel empowered. But the abortion industry (i.e. Planned Parenthood) makes a ton of money off this perversion of empowerment. ‘Abortion as empowerment’ teaches women to see their wombs as nothing but garbage bins full of disposable waste.

One of the contributors wrote, “I don’t need feminism because my self-worth is not directly tied to my victim complex. As a woman in the western world I am not oppressed, and neither are you,” says one. Another: “I don’t need feminism because I don’t need to bully someone to share my opinions with others.”

Some come right out and say that feminism promotes exactly the evils it purports to fight against: “I don’t need feminism because I believe in equality, not entitlements and supremacy.”

Although the site and its contentious photos have been running around the internet for many months, arguments among journalism’s feminists started breaking out this week after a mocking Buzzfeed feature helped the site gain momentum on social media outlets.

Some feminist journalists simply flung insults. Lillian Kalish sniffed on Ryot, “These Women Who Think They Don’t Need Feminism Don’t Know What Feminism Is.” “Did these posters ever think to look up the actual definition of feminism?”

Nuala McKeever, in the Belfast Telegraph, called the women posting the photos “silly, ignorant, vacuous wee girls with absolutely no thoughts beyond their own self-absorbed inanities.”

Time Magazine’s Sarah Miller said, “I Really, Truly, Fully Hate ‘Women Against Feminism’—But…” Miller wrote, “[T]he tendency to see sexism everywhere is proof that feminism is healthy and vigilant, and that is not necessarily a bad thing, because misogyny is insidious and rampant… We need feminism.”

But Miller added, “Still, the pain that we experience as women—even physical—does not give us the right to tell people there’s one way to think or feel, or to assume that we have some god-like understanding of everyone’s motivations.”

Cathy Young, however, responded in Time, saying, “Stop Fem-Splaining: What ‘Women Against Feminism’ Gets Right.” She writes, “The charge that feminism stereotypes men as predators while reducing women to helpless victims certainly doesn’t apply to all feminists—but it’s a reasonably fair description of a large, influential, highly visible segment of modern feminism.”

The site, Young says, “raises valid questions about the state of Western feminism in the 21st Century — questions that must be addressed if we are to continue making progress toward real gender equality.”

Sarah Boesveld wrote in the National Post on Friday that the site shows that feminism has become “complicated” and “sometimes alienating.” She quotes an email sent to the paper by 22 year-old Australian Lisa Sandford, who “believes in equality for the sexes” but firmly rejects feminism as “rude and nasty” and intends to be a stay-at-home mother. 

Sandford wrote, “If feminism really accepted equality, they would not tell me my views are wrong, they would accept it and let me be.”

Browse the 'Women Against Feminism' archives here (warning: occasional strong language).


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Welcome Baby Filipino 100 Million!

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By Steven W. Mosher and Anne Roback Morse

Population Research Institute welcomes the birth of little Chonalyn Sentino. Baby Chonalyn was born this past Sunday to parents Clemente and Dailin, and was feted in the Philippines as “Baby 100 Million.” PRI welcomes Baby Chonalyn as well, saying that she will be a blessing to her family, her community, and her nation.

The Philippines is one of the largest Catholic countries in the world, and its people value children. For this reason, it has been a target of the population controllers for decades. It was one of the countries singled out by Henry Kissinger’s National Security Council in 1974 for special “attention” and, more recently, has been bullied by the Obama administration into passing its first population control law. 

The bill, which was touted as being all about promoting “reproductive health,” was actually intended to drive down the birth rate. For example, section 15 requires that all couples receive a “Certificate of Compliance” from the local Family Planning Office before becoming eligible for a marriage license.

Some in the Philippines are decrying Chonalyn’s birth, repeating USAID’s talking points about the “dangers” of overpopulation. They welcome Chonalyn as an individual little girl, while simultaneously calling for future little girls and boys to be removed from existence.

The Philippine Star wrote that the birth symbolized a “large population that will put a strain on the country's limited resources.” Another paper cited the executive director of the official Commission on Population who bluntly said “We'd like to push the fertility rate down to two children per (woman's) lifetime.” And the Global Post cited “concerned advocates” who thought the current population was not a “complement with the country's economic growth.”

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But many other Filipinos aren’t buying into the anti-people hysteria. Francisco Antonio, a Filipino Chemical Engineering graduate student at Yale, adamantly rebutted the notion that there are too many Filipinos, saying: “I celebrate life because population control is defeatism disguised as pragmatism. And because human creativity holds more potential for protecting this planet and its inhabitants than any other resource I know of.”

A Filipina currently living in California told PRI that she welcomed the transition of her country to 100 million persons: “Filipinos are not a burden to the world population, because we not only care for our own but also for others in the world. One of the greatest and most sought after exports of the Philippines is our skilled, motivated, and exemplary workforce. And these workers tirelessly cultivate their family and community abroad and in the Philippines. We are a very social and civic minded people. We care and share because it is part of our culture and we do it with a smile.”

 Ed, a Filipino accountant, also celebrated the birth of Baby Chonalyn: “The typical Filipino does not associate a baby with ‘cost’ or ‘expense’ but rather as a ‘blessing’ and a ‘gift.’ This is because Filipinos recognize that true happiness does not come from the accumulation of material wealth or prestige, but rather, from true, genuine, and strong relationships with other people. [Filipinos] value life, not because the Church says or the Pope says so, but because they recognize it to be true. And the truth about the value of life, will continue to shine, long after the debates are over.”

It goes without saying that we at the Population Research Institute also welcome Chonalyn’s birth. We need more Filipinos, not fewer. 

Reprinted with permission from Pop.org.


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Two very different ways to respond to Pope Francis’ unrecorded interviews

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By John-Henry Westen

In the last few weeks another series of interviews with Pope Francis surfaced and have again left many Catholics scratching their heads.  Headlines all over the world had the Pope saying that two percent of priests are pedophiles, but is that what he said?  Even though the Vatican spokesman did issue a clarification, that question and others remain unanswered.

Critical reactions to these interviews have been interesting not even so much for their contents as from whom they arise.  These are the observations of some of the most faithful Catholic Church watchers today.  The folks pointing out these concerns are not, as many would assume, ‘“far right-wing-holier-than-the-Pope” types, but mainstream Catholics known for their loyalty to Pope Francis.

Phillip Lawler is the founder of Catholic World News, the first Catholic news service operating on the Internet. In part of his criticism of the most recent interview, he states: “Why was Pope Francis speaking with Scalfari without having first established clear ground rules for the conversation—rules that would certainly include recording and verification of any quotes?”

(To comprehend the situation accurately it is necessary to have an understanding of the man whom the Pope has allowed to interview him.  Eugenio Scalfari is relatively unknown in the West even after the fanfare of his papal interviews. LifeSiteNews has produced this piece to assist that understanding.)

Lawler recalls: “Back in October the Vatican had been embarrassed by an ‘interview’ in which [Scalfari’s] reconstructed quotes caused an uproar, and the Vatican press office was forced to issue an awkward ‘clarification’ which only added to the confusion.”

In addition to that clarification of the October Scalfari interview, the confusion and uproar got so bad that the Vatican removed the interview from their website, where they had it posted in the section containing the Pope’s speeches. Interestingly, that interview resurfaced two weeks ago on the Vatican website only to be removed again after a new round of criticism.

A blogger at the EWTN-owned National Catholic Register offered an observation similar to Lawler’s but with a little more bite. Pat Archbold writes, “The internet is once again abuzz with the second-hand hearsay of an unrecorded Papal interview.” Archbold advises his readers with characteristic sarcasm, “So pay no attention to those crazy and outlandish anti-Catholic headlines tearing up your RSS feed.  Just ignore them and hope they will soon go away, just like unrecorded Papal interviews.”

A second unrecorded conversation with the Pope makes news

Another write-up of an encounter with Pope Francis also caused a stir.  Brian Stiller, an Evangelical leader from Toronto was part of a delegation of Evangelical Christians who met with Pope Francis earlier this month. In his July 9 account, Stiller puts in quotes this statement he attributes to the Pope: “I’m not interested in converting Evangelicals to Catholicism. I want people to find Jesus in their own community.  There are so many doctrines we will never agree on. Let’s not spend our time on those. Rather, let’s be about showing the love of Jesus.”

That led noted priest-blogger Father Dwight Longenecker to first caution that the quotes are “Brian Stiller’s memory of the conversation.” 

Then with the caveat of not actually knowing the whole conversation, Fr. Longenecker says “it would not be unusual for a Catholic priest of Pope Francis’ generation to feel that way.”  He explains that he has “heard from numerous convert clergy over the years who said when they went to their local Catholic priest and expressed the wish to become Catholic the priest told them it wasn’t necessary and that they could do much more good to Christ’s kingdom and the Catholic church by staying where they were and evangelizing within their own denomination.”

“Now this strikes me as rather troublesome on several levels,” says Longenecker. He notes he had himself once used that line with a Protestant friend, to which his friend replied, “You don’t want to convert me? Why not? I don’t have much respect for your religion if you think so little of it that you don’t want me to share it!”

“He basically called me out on what was a little lie on my part. I wanted to be nice to him [so] I said I didn’t want to convert him. He said our discussion would be much better if I admitted that I did want him to become Catholic. He was right. I did. I still do.”

Inside the Vatican

Vatican journalist Edward Pentin has reported that unnamed “Vatican officials are uneasy and perplexed” about the interview. Pentin began reporting on the Vatican as a correspondent with Vatican Radio in 2002 and has since covered the pope for a number of publications, including Newsweek and The Sunday Times.

“The officials’ discomfort also extends to the Pope’s spontaneous telephone calls to strangers, a couple of which implied he deviated from Church teaching but, being private and unrecorded conversations, are difficult to verify,” he wrote for Newsmax.

From the outset of the Francis pontificate, there were these unrecorded and yet published interviews – the first was from a meeting with Latin American religious leaders in June 2013.  That was the one that had Pope Francis speaking of the existence of a “gay lobby” in the Vatican and also about being concerned about Catholics who would count rosaries to offer prayer bouquets.

At the time LifeSiteNews published nothing on that first unrecorded interview even though almost all other news services did.  Shortly thereafter I was at the Vatican inquiring about that unrecorded but reported-on encounter and was assured by various Vatican insiders that the communication was not accidental but intended – to me at the time a rather startling revelation.

But that same assessment came later from another Vatican quarter, a man who speaks German as does the pope and also shares the pope’s religious order.  “Francis knows exactly how power is spelled,” said Bernd Hagenkord, a Jesuit who is in charge of German programming for Vatican Radio in a May interview with The Atlantic. “He’s a communicator in the league with Mother Teresa and the Dalai Lama. They say he’s being unclear, but we know exactly what he means.”

Two different ways to respond

One of the most disturbing outcomes of these ‘interviews’ is that the words and interpretations of what is being said by the Pope, while they may be clear for the German Jesuit, are remarkably unclear for the vast majority of Catholics.  Catholics who know well their faith, its moral teachings, and the reason for them are few and far between. They are able to discern that the Pope cannot mean to undermine Church teaching; that those teachings are unchangeable.

But most people are taken in by the media’s false interpretation that ‘who am I to judge’ involves a new acceptance of homosexuality; the false possibility for legitimately-married Catholics to divorce and remarry outside the Church and still receive Communion; the idea that the Church should quiet down on her teachings on abortion, contraception, and same-sex “marriage.”  All of those false conclusions were drawn from previous Francis interviews.

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There are two ways forward for faithful Catholics in such a situation.  One way – a way that is most tempting - was recently recognized as a growing tendency by blogger Father Ray Blake. “Most Catholics but especially clergy want to be loyal to the Pope in order to maintain the unity of the Church,” he said.  “Today that loyalty is perhaps best expressed through silence.”

In leading up to that observation, Blake noted that in the previous pontificate “there was a solidity and certainty in Benedict's teaching which made discussion possible and stimulated intellectual honesty, one knew where the Church and the Pope stood.”  He added, “Today we are in less certain times, the intellectual life of the Church is thwart with uncertainty.”

However, Vatican Cardinal Raymond Burke suggested a different approach recently. According to Burke, who serves as head of the Vatican’s highest court, the Apostolic Signatura, the pope has made a strategic decision to focus on making the Church appealing, and thus bishops and priests “are even more compelled to underline these teachings (on life and family) and make them clear for the faithful.”

He told EWTN’s Raymond Arroyo, “The Holy Father has said on different occasions that he expects that bishops and priests are doing this teaching while he’s trying to draw people closer and not have them use [these doctrines] as their immediate excuse for not coming to the faith.”

Cardinal Burke’s strategy confronts the culture head-on even on the most difficult issues.  He sees that the often-used but failed tactic of avoiding difficult situations, of obfuscating or compromising on moral issues as worse than useless.

When truth is pushed aside for political correctness, to fulfill ideals of civility or to achieve false unity and false peace, the world is harmed by the lack of truth the Church is called to bring to it.

When truth is boldly proclaimed and held to, despite persecution, even the enemies of truth are forced to see that the opponents of their secular or liberal ideologies truly believe their teachings and are willing to suffer for them. This eventually generates a degree of respect from some of the critics and an openness to re-consider their own flawed positions.


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