OpinionWed Mar 28, 2012 - 2:13 pm EST
Father Guarnizo and the nitty gritty of Canon Law and refusing Holy Communion
March 28, 2012 (LifeSiteNews.com) – In light of the recent news about the Archdiocese of Washington apologizing to an open lesbian for Communion being denied her at a funeral, a U.S. priest canonist has submitted to LifeSiteNews this unsolicited analysis of Catholic Canon Law on the matter. The priest is known to LifeSiteNews but must remain publicly unnamed.
We are including this detailed analysis since the fact that they have not been denied Catholic sacraments has been a large factor in helping very influential, obstinately pro-abortion or anti-family Catholic politicians and activists (Nancy Pelosi, Ted Kennedy, Kathleen Sibelius, Tony Blair, etc.) to legitimize their damaging actions, while still claiming to be in good standing with the Church. The Catholic public figures have in many cases been top leaders of actions against the protection of innocent human life and the family.
There is a growing clamor among pro-life and pro-family leaders, many laity and even from non-Catholics demanding that the Catholic Church end this damaging scandal by using its Canon 915 as an act of charity for the offenders, their victims and the wider community.
A Canonical Defense of Father Marcel Guarnizo
As a priest and canon lawyer, I’d like in canonical terms, to revisit the controversial events surrounding the denial of Holy Communion to Barbara Johnson by Father Marcel Guarnizo. First of all, while I agree with many of the points by the very well-respected canonist Dr. Ed Peters, I believe that even with the rather limited information currently available, Father Guarnizo very possibly and correctly satisfied the conditions of canon 915 in denying Holy Communion to Barbara Johnson. Secondly, I would like to comment on Father Guarnizo’s unjust “administrative leave” in light of the Code of Canon Law.
Canon 915 and Father Guarnizo
The first rule of interpretation in canon law is to read the canon. Canon 915 reads:
“Those upon whom the penalty of excommunication or interdict has been imposed, and others who obstinately persist in manifest grave sin, are not to be admitted to Holy Communion.”
As Ed Peters clearly points out, canon 915 lays an obligation on the minister distributing Holy Communion to deny Holy Communion to certain parties. Who are these parties? The first two parties are those who have been excommunicated or interdicted by imposition or declaration. The third party to be denied Holy Communion are those who fulfill all of the following three conditions, i.e., those who
1. Obstinately persist
2. in manifest
3. grave sin.
How is this canon to be interpreted? Ed Peters rightly mentions a general norm:
Can. 18 - “Laws which establish a penalty, restrict the free exercise of rights, or contain an exception from the law are subject to strict interpretation.”
as well as canon 912:
Can. 912 - “Any baptized person not prohibited by law can and must be admitted to Holy Communion.”
On the other hand, Father William Byrne, Secretary for Pastoral Ministry and Social Concerns, in the Archdiocese of Washington’s press release, states,
“We should receive Jesus with the intention of becoming more like Him. No one is entitled to the Eucharist. It is a free gift and should be received with humility and reverence.”
Ed Peters is again correct to say that the burden lies upon Father Guarnizo to prove he satisfied the requirements of canon 915. On the other hand, canon 915 lays a grave obligation on the minister of Holy Communion to protect the Eucharist from sacrilege and to prevent scandal. It goes without saying that the minister who violates canon 915 should be justly punished.
Ed Peters summarily explains why Father Guarnizo does not fufill the conditions of canon 915:
“Guarnizo did not know, and could not have verified, whether Johnson’s sin (speaking objectively), which could be grave (a conclusion I think a Catholic could reach based on the words used here) was also manifest, as well as obstinate and perseverating (sic). “
This statement raises a question. Given the extremely limited information we currently have from a variety of sources, how exactly does Ed Peters judge that Father “Guarnizo did not know, and could not have verified” Barbara Johnson was not a manifest, grave sinner? It is safe to assume that Ed Peters was not present at the chapel for the funeral, nor was he in the sacristy, nor does he have knowledge of who or how many persons witnessed the conversation that took place between Father Guarnizo and Barbara Johnson.
Ed Peters goes on to quote a number of very reputable and traditional Catholic moralists and manualists who express in various terms the meaning of canon 915. Let’s look carefully at canon 915. Here’s the canon again:
Canon 915 - “Those upon whom the penalty of excommunication or interdict has been imposed, and others who obstinately persist in manifest grave sin, are not to be admitted to Holy Communion.”
What is the purpose of canon 915? Cardinal Raymond Burke, Prefect of the Apostolic Signatura (the highest tribunal in the Church) answers this question in a paper regarding the liciety of admitting pro-abortion politicians to Holy Communion in light of canon 915. (For those who haven’t read the paper, the quick answer is “no”.) Cardinal Burke states that Canon 915 exists primarily to prevent sacrilege while at the same time preventing our Greatest Good from being violated. His Eminence also remarked in the Jesuit periodical America Magazine that,
“Canon 915 deals with the state of someone who persists in an open, serious moral violation and so has gravely sinned. This means you can’t receive Communion, but it is not saying you are excommunicated. It’s just saying you have broken, in a very serious way, your communion with God and with the Church and therefore are not able to receive Holy Communion.”
The same point is implied in St. Paul’s scolding of the Corinthian Christians during Mass:
“For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.”
The minister who applies canon 915 actually does the sinner a great service in charity by preventing him from committing another grave sin.
The secondary purpose of canon 915 is the prevention of scandal. What is scandal? Cardinal Burke says:
“The first and properly theological meaning of scandal is to do or omit something which leads others into error or sin. The second meaning is to do or omit something which causes wonderment (admiratio) in others. Denying Holy Communion publicly to the occult sinner involves scandal in the second sense. Giving Holy Communion to the obstinately serious and public sinner involves scandal in the first sense.”
In his Summa Theologiae, St. Thomas Aquinas says that although there is a need for the minister distributing Holy Communion to protect the good name of the hidden sinner, there is also an obligation to protect the Eucharist from sacrilege by a public sinner.
Since Barbara Johnson doesn’t fall into the first two categories of canon 915, let’s see she if she fulfills the following three conditions for the last category of persons, i.e., those who
1. Obstinately persist
2. in manifest
3. grave sin.
1. Obstinately persist
What does it mean to “obstinately persist”?
The Pontifical Council for Legislative Texts (PCLT), the department of the Vatican whose job it is to interpret authentically both universal and particular laws in the Church, states that this phrase “obstinate persistence” is
“the existence of an objective situation of sin that endures in time and which the will of the individual member of the faithful does not bring to an end, no other requirements (attitude of defiance, prior warning, etc.) being necessary to establish the fundamental gravity of “the situation in the Church.”
“Obstinate persistence” denotes an objective (not subjective) state. Although commonly misunderstood, it is not necessary that warnings be issued in order to judge “obstinate persistence”.
Before the funeral Mass, Barbara Johnson declared her homosexual status by introducing her lesbian lover to Father Guarnizo. What was the purpose of this action? We now know, from media reports, that Barbara has been with her partner for 20 years.
We also know that Barbara Johnson walked out of the sacristy while her lover blocked the doorway.
What does “manifest” mean?
Among the leading canon lawyers currently living in North America is Professor John Huels at St. Paul’s University. In his 1985 commentary on canon 915, Professor Huels writes that, “a manifest sin is one which is publicly known, even if only by a few.”
Although tempting, it is not possible completely to equate the term “manifest” with the term “public”, since, in the 1917 Code these two adjectives are used to describe those who are not allowed a Catholic funeral. (1917 Code of Canon Law, c. 1240. Alii peccatores publici et manifesti [Other public and manifest sinners])If “manifest” were exactly the same as“public”, why would the legislator have used both terms?“ Manifest” can also refer to the fact that certain moral actions by their very essence are always immoral and are objectively wrong.For example, we say that it is“manifest” or clear, i.e., there is no doubt, that a certain moral action is definitely wrong.The term “manifest”would certainly in its definition, a politician who is actively attempting to pass legislation to facilitate direct abortions. Understandably there is overlapping in meaning but the the term “public” can mean “that which is provable in the external forum.”
The Jesuit theologian Father Davis, in his classic Moral and Pastoral Theology published in 1938, declared that,
“He is, relatively speaking, a public sinner, if he is known to be such by those who observe that he asks for the Sacraments. He is said to ask for them publicly, if he does so, in the presence of any others, many or few, who would recognize him as a public sinner.”
The ancient Rituale Romanum stated:
“All the faithful are to be admitted to Holy Communion, except those who are prohibited for a just reason. The publicly unworthy, which are the excommunicated, those under interdict, and the manifestly infamous, such as prostitutes, those cohabiting, usurers, sorcerers, fortune-tellers, blasphemers and other sinners of the public kind, are, however, to be prevented, unless their penitence and amendment has been established and they will have repaired the public scandal.”
Furthermore, as Cardinal Burke mentions in his commentary on canon 915,
“Regarding the denial of Holy Communion, the [1720 Ruthenian] Synod made its own the perennial discipline of the Church:
“Heretics, schismatics, the excommunicated, the interdicted, public criminals, the openly infamous, as also prostitutes, the publicly cohabiting, major usurers, fortune-tellers, and other evil-doing men of the same kind, however, are not to be admitted to the reception of this Sacrament, according to the precept of Christ: ‘Do not give the Holy to dogs’. “
A notorious act here means an act that cannot be concealed.
The well-respected Father William Woestman adds that,
“the public reception of Communion by a public sinner implies that the Church and her ministers somehow condone the public serious sin.”
An author that Ed Peters is familiar with and recommends is the Dominican Father Halligan. Father Halligan, in Administration of the Sacraments, states that a crime
“is public, if it is already divulged or is so situated that it may and must be concluded that it will easily become commonly known.”
Who else was present in the sacristy on the day of Barbara Johnson’s mother’s funeral? Who else could have heard the conversation that took place between Father Guarnizo and Barbara Johnson? Usually before a liturgical ceremony such as a funeral, a number persons can be present in the sacristy (e.g., altar servers, schola members, members of the recently deceased, the parish secretary, etc.).
In addition, reasonableness is assumed in law. Is it not reasonable that the community, largely made up of Barbara Johnson’s family, knew of her lesbian relationship before the funeral if not at least at the funeral?
At family gatherings like funerals or weddings, people “catch up” and learn how everyone and everything has been going since the last funeral or wedding. People find out family news. Even strangers discover a little bit about who’s related to whom and so on. Is it not very reasonable that more than a few people present in that church building knew about the lesbian relationship between Barbara Johnson and her lover?
Every human being lives in a community. What about the community of which Barbara Johnson is a member and amongst whom she lives? Are they supposed to assume that Barbara Johnson received Holy Communion just like everybody else? Doesn’t this create scandal in Cardinal Burke’s first sense where the faithful are led into error about who is worthy to receive Holy Communion?
An unnamed source present at the funeral mentioned that most of the congregation was mysteriously not made up of those around the age of the recently deceased mother but were more around the age of Barbara Johnson. An unusually small percentage of people came up to receive Holy Communion. If these were friends of Barbara Johnson, what about the possible scandal that could have taken place if Father Gaurnizo had given her Holy Communion? This witness is confident that the vast majority of the persons present for the funeral knew about the lesbian “lifestyle” of Barbara Johnson.
3. Grave sin.
Regarding “Grave Sin”, the Pontifical Council for Legislative Texts declares that this is, “understood objectively, being that the minister of Communion would not be able to judge from subjective imputability.”
Now that we’ve walked through a working description of the phrase in canon 915 asserting that those who “obstinately persist in manifest grave sin, are not to be admitted to Holy Communion,” what is a concrete example of people who fall into this category? The answer is given to us by Blessed Pope John Paul II, Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, the Catholic Catechism and again, the Pontifical Council for Legislative Texts.
Blessed John Paul II in Familaris Consortio in 1982:
“The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted hereto from the fact that their state and condition of life objectively contradict the union of love between Christ and the Church which is signified by the Eucharist. Besides this, there is a another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.”
Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith in 1991:
“As far as the internal forum solution is concerned as a means of resolving the question of the validity of a prior marriage, the magisterium has not sanctioned its use for a number of reasons, among which is the inherent contradiction of resolving something in the internal forum which by its nature also pertains to and has such important consequences for the external forum.”
Catechism of the Catholic Church, numbers 1650-1651:
“If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God’s law. Consequently, they cannot receive Eucharistic Communion as long as this situation persists. “
Pontifical Commission for Legislative Texts in 2000:
“In effect, the reception of the Body of Christ when one is publicly unworthy constitutes an objective harm to the ecclesial communion: it is a behavior that affects the rights of the Church and of all the faithful to live in accord with the exigencies of that communion. In the concrete case of the admission to Holy Communion of faithful who are divorced and remarried, the scandal, understood as an action that prompts others towards wrongdoing, affects at the same time both the sacrament of the Eucharist and the indissolubility of marriage. That scandal exists even if such behavior, unfortunately, no longer arouses surprise: in fact it is precisely with respect to the deformation of the conscience that it becomes more necessary for Pastors to act, with as much patience as firmness, as a protection to the sanctity of the Sacraments and a defense of Christian morality, and for the correct formation of the faithful.”
The noted 1917 Code commentar Fr. Lincoln Bouscaren, SJ, in Canon Law Digest (vol. 1, 408-409) also relates the case of
“a woman that was living in open concubinage with a relative, went to confession to a missionary, and was admitted by him to Holy Communion. The pastor of the church questioned the propriety of this course of action on the part of the missionary, and referred the matter to the Ordinary of the place. The latter forbade the admission of the woman to Holy Communion until she should have separated from the man with whom she was living. From this decree, the missionary had recourse tot he Sacred Congregation of the Council.
Question: Whether the decree of the Ordinary is to be obeyed.
Reply: In the affirmative.”
Father William Woestman logically concludes that
“the same principles apply to everyone whose habitual lifestyle is manifestly gravely sinful, e.g., the unmarried “living together,” homosexuals or lesbians in a public relationship, those actively participating in the performance of abortions, drug traffickers, gang members.”
We can see that Ed Peters clearly contradicts the point reinterated by Father Woestmann:
“I think that withholding Holy Communion from those divorced and remarried outside the Church is an application of Canon 915 (see, e.g., Kelly, in GB&I COMM  503), but I need not prove that point to show that withholding the Eucharist from divorced-and-remarrieds, that is, those who status is de iure public, is appropriate under, among other things, the 1994 CDF Letter on Communion for Divorced and Remarried Catholics, n. 6. Of course, as Johnson is apparently not divorced and remarried outside the Church, and because Guarnizo did not suspect her of being so, his implicit appeal to the CDF letter and/or c. 915, fails in law and in fact.”
Objectively, homosexuality is graver than adultery. I don’t understand why Dr. Peters says that it is licit to use canon 915 to deny Holy Communion to those who are divorced and have remarried but it is not licit to use canon 915 for a lesbian in a homosexual relationship.
Up to this point, we’ve applied our attention to law relevant to the particular situation of Baabara Johnson. Now we ask, what should be done practically in a concrete situation?
The Pontifical Council for Legislative Texts again provides the answer:
“Naturally, pastoral prudence would strongly suggest the avoidance of instances of public denial of Holy Communion. Pastors must strive to explain to the concerned faithful the true ecclesial sense of the norm, in such a way that they would be able to understand it or at least respect it. In those situations, however, in which these precautionary measures have not had their effect or in which they were not possible, the minister of Communion must refuse to distribute it to those who are publicly unworthy. They are to do this with extreme charity, and are to look for the opportune moment to explain the reasons that required the refusal. They must, however, do this with firmness, conscious of the value that such signs of strength have for the good of the Church and of souls.”
“The discernment of cases in which the faithful who find themselves in the described condition are to be excluded from Eucharistic Communion is the responsibility of the Priest who is responsible for the community.”
We know that Father Guarnizo did not make the funeral arrangments for Barbara Johnson’s mother. We also know that after hearing confessions from 9:30-10:20am, Father Guarnizo wanted to speak with Barbara before the 10:30am funeral Mass but was blocked by Barbara Johnson’s lover. We also know that Father Guarnizo’s action to deny Holy Communion to Barbara Johnson was extremely discreet.
BREAKING: Kim Davis defeats ACLU attempt to force her to violate her conscience
ROWAN COUNTY, Kentucky, February 9, 2016 (LifeSiteNews) - A federal judge has turned down the ACLU's attempt to force Kim Davis to violate her conscience while issuing marriage licenses to same-sex couples.
Although Governor Matt Bevin granted a religious accommodation for the county clerk to issue altered marriage licenses to homosexuals, the ACLU brought a lawsuit seeking to force Davis to issue the old forms with her full name on them.
"There is absolutely no reason that this case went so far without reasonable people respecting and accommodating Kim Davis' First Amendment rights," said Mat Staver, the founder and chairman of Liberty Counsel, who is defending Davis. "Today's ruling by Judge Bunning rejected the ACLU's request to hold Kim Davis in contempt of court."
Kim Davis is a born again Apostolic Christian who refuses to issue marriage licenses bearing her name to homosexuals, because doing so would imply her consent and participation in something the Bible deems sinful. "It's a Heaven or Hell decision," she said. Davis contacted state legislators and former Gov. Steve Beshear, a Democrat, seeking a religious accommodation that would alter the form but allow her office to recognize gay unions, to no avail.
Ultimately, she spent six days in jail last September after Judge Bunning held her in contempt of court for refusing to issue the unamended forms.
"Those who are persecuting Kim Davis believe that Christians should not serve in public office," Senator Ted Cruz said after her arrest.
When she was released last September 8, presidential hopefuls Mike Huckabee and Cruz showed up to wish her well.
"Lock me up" in Kim Davis' place, Mike Huckabee said. "Let Kim go."
When Davis returned to work last September 14, she allowed other employees to grant new certificates that did not have her name on them.
Deputy Rowan County Clerk Brian Mason said that Davis “confiscated all the original forms, and provided a changed form which deletes all mentions of the County, fills in one of the blanks that would otherwise be the County with the Court’s styling, deletes her name, deletes all of the deputy clerk references, and in place of deputy clerk types in the name of Brian Mason, and has him initial rather than sign.”
Matt Bevin, the Republican who would be elected governor that November, promptly granted Davis an accommodation and signed the first new regulation on abortion in a dozen years shortly after taking office.
But the ACLU sued to force Davis to issue the old certificates, anyway. Judge Bunning wrote that would be unnecessary.
"There is every reason to believe that any altered licenses issued between September 14, 2015, and September 20, 2015, would be recognized as valid under Kentucky law, making re-issuance unnecessary," wrote Judge David Bunning, a Republican whose father Jim Bunning, was a baseball great and former U.S. senator. "Under these circumstances, the court finds that Plaintiffs’ request for relief is now moot."
Since returning to work, Davis has met with Pope Francis and attended President Obama's last State of the Union address.
"From the beginning we have said the ACLU is not interested in marriage licenses. They want Kim Davis' scalp," Staver said. "They want to force her to violate her conscience. I am glad the court rejected this bully tactic."
Black pastors pray over ‘president-to-be’ Clinton right before she condemns pro-life bill
WASHINGTON, D.C., February 9, 2016 (LifeSiteNews) – After pastors invoked God's blessing upon her presidential run, Hillary Clinton condemned legislation to protect babies in the womb.
The African-American ministers "laid hands" on Clinton and prayed to "decree and declare the favor of the Lord" upon Clinton, who is in a neck-and-neck race with Bernie Sanders for the Democrat nomination for president.
"President-to-Be Clinton, we decree and declare from the crown of your head to the soles of your feet that the favor of the Lord will surround you like a shield, in Jesus's name," they prayed, at Mother Bethel African Methodist Episcopal Church in Philadelphia.
The Clinton campaign proceeded to vigorously oppose proposed legislation in Oklahoma designed to save pre-born babies.
Oklahoman Thomas Hunter filed for a petition to change the state constitution so that it prohibits any action "that causes the death of an unborn human being" – whether abortion or post-conception "contraception."
Clinton campaign senior adviser Maya Harris came out vehemently against putting Hunter's petition on the state's ballot, calling it "unconstitutional" and "bad for the health of Oklahoma women."
Speaking on behalf of the Clinton campaign, Harris said, "This initiative petition should be challenged and, if it makes it on the ballot, rejected by Oklahomans."
Reaction to the two contradictory acts – the religious blessing and the condemnation of pro-life legislation – was swift and strong among African-American ministers.
"It is shameful to see clergy abandon the principles of the faith and engage in such heretical political pandering," the Reverend Dr. Clenard H. Childress, Jr. told LifeSiteNews. "These clergy represent the problem the church has in the clarity of its message and the demonstration of its worth."
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"There was a time when the church was very powerful – in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed," Rev. Childress, founder of Black Genocide, told LifeSiteNews. "In those days, the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society."
"So often the contemporary church is a weak, ineffectual voice with an uncertain sound," Rev. Childress concluded. "So often it is an arch-defender of the status quo."
"Abortion remains the number-one killer of black Americans, higher than all other causes of death combined," Pastor Arnold M. Culbreath, a founding member of the National Black Pro-Life Coalition, told LifeSiteNews. "Therefore, it is absolutely critical that blacks become informed, equipped, and provided with resources to end the abortion-related genocide occurring in our communities every day."
"With Hillary Clinton's extreme and consistent pro-abortion views and actions," Pastor Culbreath asserted, "it is a travesty that pastors would be more focused on laying hands on her, rather than challenging her views with credible research and making her aware of the devastating impact abortion is having on black babies, mothers, and families across America. Black lives depend on it!"
"We have the most anti-life president in office now, because Christians put him there," Pastor Walter and Darleen Moss told LifeSiteNews in a joint statement. "Will Christians continue to ignore what may be the most significant issue of the coming presidency – the issue of life?"
"If black lives matter, do black lives matter in the womb?" the Mosses asked. "The greatest curse on this nation results from the shedding of innocent blood from the womb. How can we advance if we keep killing our children?"
Then the Mosses spoke to African-American clergy who toe the Democrat party line. "If these good pastors read their Bibles, they would know that it clearly says, 'Jesus is the LIFE.' Therefore, is not pro-abortion anti-life and anti-Christ? Are we not made in the image of God? Does He not know us in the womb?"
"Pastors may be close to, if not at, apostasy to continue to endorse any candidate who endorses the murder of our children," the Mosses concluded. "That would include Hillary Clinton, a champion for eugenics and Margaret Sanger and Planned Parenthood, the number-one killer of our babies in the USA and around the world through the United Nations."
Rev. Childress quoted Dr. Martin Luther King, Jr. against "Hillary Clinton and Barack Obama's insidious alliance with Planned Parenthood and the abortion industry": "'Racial discrimination ... relegates persons to the status of things. ... It is a tragic expression of man's spiritual degeneracy and moral bankruptcy.' So it is not surprising to see Hillary Clinton's negative response to recognizing infants as persons and not things."
Hunter's proposed amendment to the Oklahoma constitution would also ban "the deliberate destruction of unborn human beings created in a laboratory."
Hunter, who filed the constitutional petition in Oklahoma, explained to the Tulsa World, "The question is whether or not the Supreme Court ruling that born people have the right to kill unborn people was, in fact, constitutional in the first place."
Gov. Christie, killing rape-conceived babies (like me!) is NOT self-defense
February 9, 2016 (Savethe1) -- Children conceived in rape – like me – took a beating at the GOP presidential debate in New Hampshire Saturday evening. Gov. Chris Christie and Gov. Jeb Bush had some harsh words regarding the treatment of the innocent child conceived in rape, and I think their rhetoric demonstrates that they're not really committed to ending abortion, but merely doing the bare minimum to win votes from those who identify as pro-life.
For starters, Gov. Christie said, “I believe that if a woman has been raped, that is a pregnancy that she should be able to terminate.” What does he mean by “terminate”? It may come as a surprise to many of you, but I voluntarily terminated three of my pregnancies. My daughters are doing quite well now, after having labor induced. You see, you can terminate a pregnancy and still have a live baby. Normally delivery of a baby is the termination of a pregnancy. Inducing labor or performing a C-section is the premature termination of a pregnancy. But that’s not what Christie is talking about, is it? He’s talking about the termination where you have a dead baby – because he or she is killed. So what he’s saying is that my birthmother – a woman who had been raped – should have been able to kill me. Ouch! That’s not pro-life.
Then he went on to say, “The fact is that we have always believed, as has Ronald Reagan, that we have self defense for women who have been raped and impregnated because of it or been victims of incest and been impregnated for it.” Since he used the tactic of invoking President Reagan, let’s take a look at what Reagan actually said:
Let us unite as a nation and protect the unborn with legislation that would stop all Federal funding for abortion and with a human life amendment making, of course, an exception where the unborn child threatens the life of the mother. Our Judeo-Christian tradition recognizes the right of taking a life in self-defense. But with that one exception, let us look to those others in our land who cry out for children to adopt. I pledge to you tonight I will work to remove barriers to adoption and extend full sharing in family life to millions of Americans so that children who need homes can be welcomed to families who want them and love them. – Ronald Reagan, State of the Union address, January, 1988
If you’re going to invoke Reagan to bolster your position, you’d better be sure you got that right. But in case mischaracterizing Reagan’s position wasn’t bad enough, Gov. Christie outdid himself with his next statement: “I believe that they do not have to deliver that child if they believe that is an act of self defense by terminating that pregnancy.” “An act of self-defense?!” This is the kind of rhetoric you hear from abortion rights advocates – suggesting that the innocent preborn child is somehow continuing to rape the woman, and therefore, she needs to kill the baby to stop the rape. Gov. Christie, since you recognize my right as a woman to engage in an act of self defense, let me clear up your confusion: I was NOT raping my birthmother! I was not attacking her. I was innocent. I’m pleading my innocence! So here’s my advice to you – punish rapists, not babies. It’s not a difficult concept. This is my act of self defense – quit picking on innocent children like me by suggesting our lives weren’t worth living or protecting, because I fight back and I will defend my life!
Since his remarks Saturday evening, I’ve been inundated with suggestions from people that I need to talk to him and to share my story with him – just like with Gov. Rick Perry and Newt Gingrich four years ago when I changed their hearts during their presidential campaigns. Well, I DID share my story with Chris Christie, at the Republican National Convention in Tampa, Florida in August, 2012. But he’s a different character and hard-hearted. Like in the Parable of the Sower, in Matthew Chapter 13, the seeds did not fall on fertile soil. But then Jesus explained:
This is why I speak to them in parables:
“Though seeing, they do not see;
though hearing, they do not hear or understand.”
In them is fulfilled the prophecy of Isaiah:
“You will be ever hearing but never understanding;
you will be ever seeing but never perceiving.
For this people’s heart has become calloused;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
hear with their ears,
understand with their hearts
and turn, and I would heal them.”
As if the shots from Chris Christie weren’t enough to dehumanize and demoralize my people group, Gov. Jeb Bush had insults of his own: “I am pro-life but I believe there should be exceptions — rape, incest and when the life of the mother is in danger.” Any time a politician starts off with “I am pro-life but,” you know he’s not committed to ending abortion. He may do the bare minimum to get pro-life voters to think he’s pro-life, but he’s not someone who is reliable to end legalized abortion, he’s not dependable to appoint Supreme Court Justices who will overturn Roe v Wade, and he’s clearly willing to discriminate and to leave the door open for all abortions through gaping loopholes.
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Then Gov. Bush issued the most telling remark – “That belief and my consistency on this makes me, I think, poised to be in the right place — the sweet spot — for Republican nominee.” OUCH!!! Okay, please keep in mind that I’m biting my tongue as I respond to his “sweet spot” remarks. I looked up the definition of “sweet spot,” just so everyone understands how callous his words were, and the first definition to come up is sexual in nature -- “a spot on the body that responds pleasurably to a caress or touch,” and then there’s the sports reference – “the area from which the cleanest shots are made.” Whether Jeb Bush is climaxing at the thought of denying a child conceived in rape her right to life in order to gain him victory as the GOP nominee, or if it’s that he finds the rape victim’s child to be the perfect whipping boy for taking shots at, his remarks are offensive, dehumanizing and demoralizing.
Lastly, Bush said, “Others may have a different view and I respect it.” This isn’t about respecting mere political views -- this is about respecting not just my “view,” but my life! I deserve to be alive, I was worthy of the protection I received pre-Roe v Wade, and others just like me deserve the same opportunity to be born.
If you call yourself pro-life, if you say you believe that the pre-born are persons and therefore, have a right to life under the 14th Amendment due process clause, then you cannot be willing to violate the second part of the 14th Amendment – the equal protection clause, which says that “No state shall deny a person equal protection of the laws.” To do so is not only hypocritical, it’s unconstitutional. And that’s precisely what Chris Christie and Jeb Bush are proposing – to deny persons equal protection under the law.
Recently, Sen. Lindsey Graham has made hurtful remarks calling children like me “the child of the rapist.” I am sure he has no idea how offensive that is to the majority of rape survivors who not only choose life, but choose to raise their children. After everything she’s been through and had to overcome, he has the audacity to suggest that her child is the rapist’s child. We don’t call President Obama “the polygamist’s child,” so stop trying to demonize us in such a manner. Give us our dignity and call us who we are – a rape victim’s child, a child of God, a person with a right to life.
Right now, the only two GOP presidential candidates who support overturning Roe v Wade and who refuse to discriminate against the child conceived in rape are Senator Ted Cruz and Senator Marco Rubio. I’ve met Sen. Rubio in person, and would love to meet Sen. Cruz some day. But I’m also willing to meet with any other candidates, and I do hope that by putting a face, a voice, and a real-life story to the issue, their hearts and minds would be changed so that they’d no longer support the killing of innocent children. There are over 300 hundred of us through Save The 1 who were conceived in rape, mothers from rape, birthmothers from rape and post-abortive after rape. We are thankful for the gift of life, we deserve our dignity, and we want our voices to be heard.
Rebecca Kiessling is a wife, mother of 5, attorney and international pro-life speaker and blogger. She shares her story of having been conceived in rape and nearly aborted at two back alley abortions, but legally protected. She’s the founder and President of Save The 1, co-founder of Hope After Rape Conception, and co-founder of Embryo Defense. Reprinted with permission from Save The 1.
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