Brice Griffin

One mother’s journey to forgiveness in Christ after abortion. A Rachel’s Vineyard story.

Brice Griffin
By Brice Griffin
Image

Read Brice's testimony about her abortion here: My boyfriend paid for the abortion with his band’s AMEX

January 22, 2013 (StandTrue.com) - Many years had passed, and I had confessed many sins, before I finally heard a homily by Father Larry Richards that discussed the true blessing of the sacrament of Confession. At the end of the CD, he went through an examination of conscience. I nearly froze in my steps when he said, “If you’ve had an abortion, confess it—your baby in Heaven is praying for you.” My eyes immediately filled with tears as I went straight home to make a list of things I needed to discuss with my priest.

Chest heaving with sobs in the confessional; I told Father Roux that I had had an abortion 12 years earlier. He smiled kindly, held out a box of tissues, and assured me that the sin would be absolved. However it was clear that I needed more than absolution—I needed healing. Father Roux told me about Rachel’s Vineyard, a ministry devoted to helping counsel women who suffer from Post Abortion Syndrome. Did you even know there was a name for what we feel? Because I had no idea, and learning about Rachel’s Vineyard, coupled with the fact that clearly there were enough women suffering silently with me, seemed to lift an enormous burden.

I went home to research Rachel’s Vineyard, and sent a couple of emails to the contacts listed on the website. I slowly started to discuss my experience more openly with my husband. I also became involved in a letter-writing campaign asking corporations to quit supporting Planned Parenthood, America’s largest provider of abortions. Eventually I felt like I had come a long way and that maybe I didn’t need to attend a Rachel’s Vineyard retreat after all.

Practically out of the blue one day, I received an email from the Catholic News Herald asking if they could publish a piece about my efforts to defund Planned Parenthood. I hesitated, wondering if I wanted to wear that scarlet “A”, but ultimately decided that if nothing else, maybe I could recruit more people to my letter-writing campaign. Not long after the article ran in January, I received an email from a complete stranger who also attends the same parish as me and my family. She said that she had suffered silently for years from abortion and wondered if we could meet. My heart lurched. While I was thrilled at the opportunity to help someone, I felt enormously unqualified to do so. When we finally met (and wept), we had decided that we would attend a retreat together. We looked at dates, and decided that sooner was better than later, so we would attend the very next retreat available—a weekend in February in the Savannah diocese.

Knowing myself, I feared that I would get cold feet and cancel at the last minute, so I booked a flight from Charlotte to Savannah. I encouraged my new friend to do the same, but she decided it was best that she drive. In another attempt to keep myself honest, I told Father Roux that I was planning to attend a retreat (nearly a year and a half after his recommendation) so that if he saw me in Mass that weekend it would be obvious that I was too scared to go.

As the date neared, I became more and more hesitant to go. Eventually my friend told me that she didn’t feel ready to re-open her wounds by attending a retreat. My initial reaction was, “well if she’s not going, I’m not going! I only registered to help HER!” How very naïve of me! Finally it was time for me to pack up and head to Savannah. My Mom came to my house to take care of my young son, and asked me how I was holding up. I couldn’t control the tears that came in reply to her question. I hadn’t packed and was already considering holing up in some hotel in Savannah and just resting alone for the entire weekend. But I slowly packed and after much distraction, we left for the airport. I have never spent so much time in the security check point! This was when I was resigned to the fact that I would never arrive at my retreat. But I wasn’t upset. I thought about renting a car and going to Savannah, and I also thought about checking into the Ritz uptown and just taking a break from real life for a couple of days. When I finally got through security, the gate for my flight was closed. As I ran to the counter, the US Airways employee looked at me and said, “Rebecca Griffin?” I was so embarrassed at being so late and somehow he was able to ask the crew to wait for me. Just when I thought I was off the hook!

Click "like" if you are PRO-LIFE!

I boarded the plane and immediately saw the one vacant seat, which wasn’t mine. I had gone online the night before and paid the extra eight dollars to have a “premium” (or window) seat. But there was an enormous man in the seat I’d paid for. So I asked, “Are you 3B?” To which he said, “No.” The stewardess told me to “just sit down” because we were ready to take off. So I looked at the man and said, “I paid extra for that seat, which is why I asked!” He couldn’t care less, and I was fuming. Over eight dollars. This really is not who I am. (Fortunately I was able to go to Confession during the retreat and the Priest and I had a good laugh over my ridiculous behavior.) But this is how uncomfortable I was about making myself vulnerable in front of a group of strangers about the most disgusting experience of my entire life. I absolutely did not want to go. I tried to read “Forbidden Grief” on the plane, but it was too excruciating, so instead I prayed. I prayed for the man in my seat. I prayed for my aborted child. I prayed for all of the women who might attend the retreat with me. I prayed for women who have been through abortion and don’t know that there is healing available to them. I prayed for every person I could think of, and finally I landed.

Picking up my rental car, the gentleman behind the counter asked where I was heading. I told him, and he said, “Chicken country!” Yeah, that’s what I needed to convince me to go… I was still thinking about a weekend alone in Savannah but decided to trudge forward. On the road, I reached into my purse for my sunglasses and found that one of the hinges had come undone, rendering them useless. Of course. I hadn’t printed an itinerary, so not only was I unsure of where to go, I also didn’t know what time to get there. Of course. I called the only contact number I had and went straight to voice mail. Of course. So I pulled over and had lunch. The chicken was delicious, and I figured, “Of course! I’m in chicken country!” Ugh.

I drove through a couple of very humble towns, still unsure of any landmarks and very sure that I was going the wrong way. When I finally spotted the balloons on the fence that would indicate where I needed to be, I thought I wanted to vomit. My head was killing me. I wanted a posh bed, a bubble bath and a glass of wine. But I found a sweet smiling woman on the porch. I felt like once she spotted me, I couldn’t turn back. I thank God for her.

The team was still preparing for everyone to arrive; I was a couple of hours early. Fortunately that meant I could attend Mass on Friday afternoon. I waited silently in the chapel. The priest walked by and said hello, and asked how I was doing. Involuntarily my eyes turned into waterfalls. He smiled and said, “I know. But you’ll feel better soon. I promise.” I think I cried from my arrival at 4 pm until I went to bed at 11:00. I read the packed schedule thinking that this was immature and that I still might sneak away, but with each exercise I actually felt a little bit better.

The first night, after we had been very well fed, we had our first “Living Scripture” experience. I must admit that when I saw this on the schedule I thought it was nothing less than stupid. Except that it revolved around my favorite piece of scripture: John 8:1-11. “Has no one here condemned you?” “No one, Lord.” “Neither do I condemn you.” This was such a revelation for me: of course none of these women would judge me for having an abortion! We were all there to find forgiveness and healing, and none of us would dare judge another one of us. This opened the flood gates and I was finally free to discuss my experience, along with the guilt and shame and regret, with a group who wouldn’t even consider passing judgment. Thank you, Lord!

We were up and going early on Saturday, which is not normal for me. My husband gets up with our children on Saturdays so that I can sleep. When my alarm went off at 6:30, I was startled, but I was also pleasantly surprised at how rested I felt. This might not be so bad. When I walked into the dining room, everyone commented on the “New Brice.” They told me I was not the Brice that was there the night before—bitter, arms crossed, weeping (again, this is not me!). I was a smiling Brice. It was a good start. I felt better already.

Saturday was our opportunity to “tell our story.” Never in my life had I had the opportunity to do this. Why would I? From my parents’ (nasty) divorce when I was five to my present day, it all fell into place. Listening to the stories of all of the other participants (two men included), there was one common thread: each of us came from a broken home.

While I dare not share another woman’s abortion experience, I will share mine. I do not blame them in any way, but my parents divorced when I was five. It was ugly. Custody battles ensued. If I disagreed with whoever I lived with, I would threaten them with moving in with the other. Once the hormones kicked in, I spent several years seeking attention wherever I could get it. Tattoos, booze, boys, bands, whatever. I had no spiritual foundation and certainly no respect for the sanctity of life. So when I found myself knocked up by my rock star boyfriend, I didn’t even flinch when he said, “Well let’s take care of it.” Phew. Of course that’s what we would do. Because he said so. I mean, who else would I turn to? I was young and impressionable and I had the CHOICE to do whatever I wanted.

On Sunday we had a lovely memorial service for our lost children. After naming them, we had the opportunity to write them a letter to tell them anything we might be feeling. Everyone apologized to their child. Everyone begged for forgiveness. Everyone wept.

While I now feel a great sense of peace and healing, in retrospect I am stunned. Disgusted that no one ever told me that there was a child in my womb. Dumbfounded that the abortionist actually made small talk with me (his daughter liked the same bands as me and was going to see our favorite that very night). THE ABORTIONIST WAS THE FATHER OF A GIRL. This kills me today. I pray that she never became pregnant unexpectedly and he aborted his own grandchild. I am horrified that the pro-abortion movement does not acknowledge the damage done to a woman (or a man) when they go through an abortion.

Nothing in this world could ever make me feel like I made the right decision. But attending a Rachel’s Vineyard retreat helped me to realize so many things: I am not alone; God forgives me because I have contrition; and most importantly, my child forgives me. My little boy is waiting for the moment when I can hold him in my arms and tell him about all of his siblings, and how much we love him, and how I have missed him. Rachel’s Vineyard has given me so much more than healing. It has given me an ability that I never had before, to be able to vocalize exactly why I am adamantly pro-life and why I will raise my kids to be the same. I would never wish this experience upon anyone, and I want the world to understand that there is no such thing as an unwanted child.

Leaving the retreat on Sunday, I was a new woman. Finally, after 13 years, I had closure. I had peace. I felt that my God and my child had forgiven me. I had ten new friends, all of whom had suffered what I had suffered—some of them multiple times—and all of whom were now on the road to recovery.

Not a day passes that I don’t think about my abortion and about how my life would have been different if I had made the other decision. And now, thankfully, not a day goes by when I don’t thank God for Rachel’s Vineyard.

Reprinted with permission from StandTrue.com.

Truth. Delivered daily.

Get FREE pro-life, pro-family news delivered straight to your inbox. 

Select Your Edition:


Share this article

Advertisement
Featured Image
Shutterstock.com
Ben Johnson Ben Johnson Follow Ben

Banning reparative therapy for gay minors is ‘a form of child abuse’: former homosexual (Video)

Ben Johnson Ben Johnson Follow Ben
By Ben Johnson

SPRINGFIELD, IL, February 27, 2015 (LifeSiteNews.com) – Not only would Illinois legislators not be protecting children by enacting a ban on “conversion therapy,” they would be engaging in “a form of child abuse,” according to a man who left the homosexual lifestyle three decades ago.

Stephen Black of the Restored Hope Network told the Illinois Family Institute that reparative therapy helps minors who struggle with unwanted same-sex attraction.

While opponents have said that psychological counseling to reduce sexual attraction violates truth in advertising laws and borders on torture, Black described it as little more than “pastoral care for people who want to come out of homosexuality.”

The Conversion Therapy Prohibition Act (H.B. 217), introduced by Democratic State Rep. Kelly Cassidy, would ban such therapy for minors, subjecting medical professionals to discipline by the licensing or medical review board.

"It would be tragic not to allow someone to have self-determination," Black said. "It's a form of child abuse."

“You've got a teenager...[who] actually believes the Bible. He finds himself same-sex attracted,” Black said. “In the Bible...the loving thing to do is to repent, to turn away from this type of lifestyle.”

“Now, this legislation is going to come in and keep him from getting the help he wants,” Black said.

He added that such legislation undermines the family, which may wish to steer a child away from homosexuality – with its attendant higher risk of STDs, depression, and suicide.

Legislation such as H.B. 217 says that “government knows best,” according to Black, and “conflicts with religious liberties.”

He finds confirmation in an unlikely source – far-Left Democratic Congressman Ted Lieu of California. As a state senator, Lieu introduced the ban on reparative therapy, signed into law by Gov. Jerry Brown. Lieu said at the time, “The attack on parental rights is exactly the whole point of the bill.” Barack Obama endorsed Lieu in his successful race for U.S. Congress in 2014.

Stephen Black says he has benefited from reparative therapy himself. After converting to Christianity, he says he eventually left behind his homosexual attraction.

Today, he's a proud grandpa. And he says other teens should have that same opportunity.

Click "like" if you want to defend true marriage.

He knows society is quickly turning its back on traditional moral stands, but he and Restored Hope Network continue to uphold the Biblical standard on all sexual activity outside heterosexual marriage, however unpopular his view.

“It's not politically correct, but it's Biblically correct,” Black said.

The Illinois House rejected a similar ban last April. IFI and Concerned Women for America, among others, have asked citizens to urge elected officials to oppose the bill.  

(Story continues following video.)

Advertisement
Featured Image
Shutterstock.com
Mark Regnerus

, ,

New research on same-sex households reveals kids do best with mom and dad

Mark Regnerus
By Mark Regnerus

February 27, 2015 (ThePublicDiscourse.com) -- A new study published in the February 2015 issue of the British Journal of Education, Society, and Behavioural Science appears to be the largest yet on the matter of same-sex households and children’s emotional outcomes. It analyzed 512 children of same-sex parents, drawn from a pool of over 207,000 respondents who participated in the (US) National Health Interview Survey (NHIS) at some point between 1997 and 2013.

Results reveal that, on eight out of twelve psychometric measures, the risk of clinical emotional problems, developmental problems, or use of mental health treatment services is nearly double among those with same-sex parents when contrasted with children of opposite-sex parents. The estimate of serious child emotional problems in children with same-sex parents is 17 percent, compared with 7 percent among opposite-sex parents, after adjusting for age, race, gender, and parent’s education and income. Rates of ADHD were higher as well—15.5 compared to 7.1 percent. The same is true for learning disabilities: 14.1 vs. 8 percent.

The study’s author, sociologist Paul Sullins, assessed a variety of different hypotheses about the differences, including comparative residential stability, experience of stigma or bullying, parental emotional problems (6.1 percent among same-sex parents vs. 3.4 percent among opposite-sex ones), and biological attachment. Each of these factors predictably aggravated children’s emotional health, but only the last of these—biological parentage—accounted for nearly all of the variation in emotional problems. While adopted children are at higher risk of emotional problems overall, being adopted did not account for the differences between children in same-sex and opposite-sex households. It’s also worth noting that while being bullied clearly aggravates emotional health, there was no difference in self-reported experience of having been bullied between the children of same-sex and opposite-sex parents.

Vocal critics, soon to emerge, will likely home in on the explanatory mechanism—the fact that two mothers or two fathers can’t possibly both enjoy a biological connection to a child—in suggesting the results of the study reveal nothing of value about same-sex households with children. On the contrary, the study reveals a great deal. Namely, there is no equivalent replacement for the enduring gift to a child that a married biological mother and father offer. It’s no guarantee of success. It’s not always possible. But the odds of emotional struggle at least double without it. Some critics might attribute the emotional health differences to the realities of “adoption by strangers,” but the vast majority of same-sex couples in the NHIS exhibited one parent with a biological relationship with the child.

Even research on “planned” same-sex families—those created using assisted reproductive technology (ART)—reveals the significance of biological ties. Sullins notes such studies

have long recognized that the lack of conjoined biological ties creates unique difficulties and relational stresses. The birth and non-birth mother . . . are subject to competition, rivalry, and jealousy regarding conception and mothering roles that are never faced by conceiving opposite-sex couples, and which, for the children involved, can result in anxiety over their security and identity.

The population-based study pooled over 2,700 same-sex couples, defined as “those persons whose reported spouse or cohabiting partner was of the same sex as themselves.” This is a measure similar to that employed in the US Census, but it has the advantage of clarity about the sexual or romantic nature of the partnership (being sure to exclude those who are simply same-sex roommates). Among these, 582 had children under 18 in the household. A battery of questions was completed by 512 of them.

Lies, Damned Lies, and Statistics

This is not the first time the NHIS data have been used to analyze same-sex households and child health. A manuscript presented at the 2014 annual meeting of the Population Association of America assessed the same data. Curiously, that manuscript overlooked all emotional health outcomes. Instead, the authors inquired only into a solitary, parent-reported measure of their “perception of the child’s overall health,” a physical well-being proxy that varies only modestly across household types. Hence, the authors readily concluded “no differences.”

I’m not surprised.

This juxtaposition provides a window into the state of the social science of same-sex households with children. Null findings are preferred—and arguably sought—by most scholars and journal editors. Indeed, study results seem to vary by author, not by dataset. It is largely a different approach to the presentation of data that distinguishes those population-based studies hailed by many as proof of “no differences” from those studies denounced by the same people as “junk science.”

In fact, population-based surveys of same-sex households with children all tend to reveal the same thing, regardless of the data source. It’s a testimony to the virtues of random sampling and the vices of relying on nonrandom samples, which Sullins argues—in another published study—fosters “a strong bias resulting in false positive outcomes . . . in recruited samples of same-sex parents.” He’s right. Published research employing the New Family Structures Study (NFSS), the ECLS (Early Childhood Longitudinal Study), the US Census(ACS), the Canadian Census, and now the NHIS all reveal a comparable basic narrative, namely, that children who grow up with a married mother and father fare best at face value.

The real disagreement is seldom over what the data reveal. It’s how scholars present and interpret the data that differs profoundly. You can make the children of same-sex households appear to fare fine (if not better), on average, if you control for a series of documented factors more apt to plague same-sex relationships and households: relationship instability, residential instability, health and emotional challenges, greater economic struggle (among female couples), and—perhaps most significantly—the lack of two biological connections to the child. If you control for these, you will indeed find “no differences” left over. Doing this gives the impression that “the kids are fine” at a time when it is politically expedient to do so.

This analytic tendency reflects a common pattern in social science research to search for ‘‘independent’’ effects of variables, thereby overlooking—or perhaps ignoring—the pathways that explain how social phenomena actually operate in the real world. By way of a helpful comparison, I can state with confidence that after controlling for home ownership, residential instability, single parenthood, and neighborhood employment levels, there is no association between household poverty and child educational achievement. But it would be misleading to say this unless I made it clear that these were the pathways by which poverty hurts educational futures—because we know it does.

The academy so privileges arguments in favor of same-sex marriage and parenting that every view other than resounding support—including research conclusions—has been formally or informally scolded. I should know. The explosive reaction to my 2012 research about parental same-sex relationships and child outcomes demonstrates that far more is at work than seeking answers to empirical research questions. Such reactions call into question thepurpose and relevance of social science. Indeed, at least one sociologist holds that social science is designed “to identify and understand the various underlying causal mechanisms that produce identifiable outcomes and events of interest.” That this has not been the case with the study of same-sex households raises a more basic question.

Is the point of social science to win political arguments? Or is its purpose to better understand social reality?

What to Expect from a Topic Emerging from Its Infancy

One byproduct of better data—or perhaps the smell of impending victory by proponents of civil same-sex marriage in America—may be greater intellectual honesty about such relationships. Indeed, researchers have admitted the tendency to downplay “any inequities between same-sex partners . . . in part because of the dominant mantra that same-sex couples are more equal than different sex couples.”

It’s not the only consequential admission. Scholars are increasingly—and openly—squabbling over the nature of sexual orientation itself, signaling the comparative infancy of the social science here. Moreover, there’s a good deal of sexual identity switching being reported among young adults, a fact that does not comport with a honed narrative of immutability.

So should scholars trust self-reported sexual orientations? If people report something different a few years later, should we attribute this to their malleable sexuality or consider them heterosexual “jokesters” bent on messing with survey administrators? It is profoundly ironic that social scientists make strong social constructionist arguments about nearly everything except sexual orientation.

Stanford demographer Michael Rosenfeld’s survey project How Couples Meet and Stay Together (HCMST) reveals that while only 3 percent of heterosexual married persons reported being “at least sometimes attracted” to persons of a gender other than the gender of their current partner in the past year, the same was true of 20 percent of men in same-sex relationships and 33 percent of women in same-sex relationships. While the malleability of self-identified lesbian women is now taken for granted among social scientists of sexuality, the one-in-five figure among men in gay relationships is higher than most would guess.

Click "like" if you want to defend true marriage.

In keeping with the data, expect those robust legal arguments leaning on the immutability of sexual orientation to bleed out within the next five years. Indeed, sociologists have never been fans of such biological essentialism, but have kept their mouths shut out of a sense of political duty to a movement they helped birth. No more.

Social scientists will soon wrestle with, rather than overlook, the elevated levels of poverty among well-educated lesbian women in America (as seen in the ACS, NFSS, NHIS, and HCMST). Until now, scholars predictably elected to employ income as a control variable in their studies of child and adult life outcomes, enabling them to avoid confronting the reasons for the unprecedented negative association of education with income among the population of same-sex female couples. Here again, it’s not been about understanding but about winning political battles.

We will also learn much more about the relationship stability distinctions that are common in the data between gay and straight parents. Unpublished research exploring the stability rates of same-sex and opposite-sex couples using data from yet more population-based surveys finds that claims about thecomparability of same-sex and heterosexual couple stability (again, after a series of controls) are actually limited to couples without children. For couples with children, the dissolution rate for same-sex couples is more than double that of heterosexual couples. What remains unknown yet is whether this difference is an artifact that will disappear with legal marriage rights. I doubt it, given that same-sex relationships are distinctive in other ways, too. But it’s an empirical question.

As it turns out, the NFSS was not unique. It was simply more transparent than most datasets and offered a clearer glimpse into the messy reality of many Americans’ household histories. It did the work social science was intended to do—to richly describe and illuminate—but in so doing invited unprecedented hostility.

On a Thursday morning in late June 2015, Americans will be treated to the Court’s decision about altering an institution as old as recorded human history. But one thing that day will not change is the portrait of same-sex households with children. After a series of population-based data-collection projects, we know what that looks like: a clear step down, on average, from households that unite children with their own mother and father.

Biology matters—as new research released this week confirms—and no amount of legislation, litigation, or cheerleading can alter that. Whether the high court will elect to legally sever the rights of children to the security and benefits of their mother's and father’s home is anyone’s guess.

Reprinted with permission from The Witherspoon Institute. 

Share this article

Advertisement
Featured Image
Shutterstock.com
Michael Stokes Paulsen

,

The case for imposing gay ‘marriage’ is remarkably similar to that for slavery. But can the GOP produce a new Abe Lincoln?

Michael Stokes Paulsen
By Michael Stokes Paulsen

February 27, 2015 (ThePublicDiscourse.com) -- No, of course Old Abe never said a lick about same-sex marriage. The idea would have been unheard of in the 1850s—or even the 1950s. The issue of Lincoln’s day was slavery—in particular, the extension of that peculiar institution into federal territories and even into free states. But in connection with the slavery issue, Lincoln had plenty to say about the use and abuse of judicial authority to propagate social policy and about the dangers of judges usurping legislative authority. The man whose birth we honored two weeks ago thus spoke, indirectly, to one of the central controversies of our own era, and to a case pending before the Supreme Court right now.

Lincoln’s specific concern was the expansion of slavery into federal territories, mandated by the Supreme Court’s horrendous decision in Dred Scott v. Sandford, in 1857. Lincoln warned of the prospect of a “second Dred Scott” decision following on the heels of the first, mandating the extension of slavery into (formerly) “free” states where the institution of slavery was banned, like Illinois. “We shall lie down pleasantly dreaming that the people of Missouri are on the verge of making their State free,” Lincoln intoned, in the famous House Divided speech launching his (unsuccessful) 1858 campaign for Senate, “and we shall awake to the reality, instead, that the Supreme Court has made Illinois slave State.”

The logic of the Dred Scott case, Lincoln argued, would seem to imply that no state could deny recognition to the property rights of slaveholders coming from another state. Dred Scott had held that a right to own slave property, conferred by the laws of a slave state, bound the federal government, in administering federal territories that had not yet become states. Federal law could not ban slavery in the territories, for that would unfairly and unconstitutionally deprive slave-owners of a benefit they had possessed under state law, and thus deny them “due process of law.”

However convoluted and unpersuasive the Court’s reasoning, Lincoln recognized the implications of its logic: if the federal government had to recognize slavery as a result of some states’ laws, how could a free state (like Illinois) deny recognition to slave status conferred by a slave state’s laws (like Missouri’s)?

A House Divided

Lincoln warned that politicians and judges, like builders working according to a common plan, were preparing the framework to make slavery the uniform national rule: “Put that and that together, and we have a nice little niche, which we may, ere long, see filled with another Supreme Court decision, declaring that the Constitution of the United States does not permit a state to exclude slavery within its limits.” And once that had happened, a state could scarcely deny to all citizens of a state the same “constitutional right” to the institution of slavery that it had to recognize to newcomers or travelers from slave states. A case presenting exactly these issues was kicking around in the New York courts, and seemed at the time destined to make it to the US Supreme Court, presenting the perfect opportunity for such a second Dred Scott.

“A house divided against itself cannot stand,” Lincoln said, quoting Jesus. Lincoln did not expect the house to fall, but he did expect that “it will cease to be divided. It will become all one thing, or all the other.” The only way to prevent slavery from becoming the national rule was to resist the decision of the Supreme Court and to seek to prevent its extension—to “meet and overthrow the power of” the “political dynasty” that was seeking to extend slavery to the entire nation.

Lincoln lost that Senate campaign to the incumbent Stephen Douglas, but then beat Douglas in a rematch two years later, this time for the presidency. The rest, as they say, is history: southern states revolted against what they considered a revolting, lawlessly antislavery president; Lincoln considered it his constitutional duty to maintain the Union, faithfully execute the laws, and put down the rebellion; and during a four-year bloody Civil War that tragically claimed 620,000 lives—more than all of America’s other wars combined—Lincoln found it necessary to proclaim the emancipation of slaves held in the states in rebellion. The Thirteenth Amendment, abolishing slavery throughout the nation, was proposed by Congress 150 years ago this month, and Lee surrendered to Grant 150 years ago this April. Barely a week after that, Lincoln was killed by an assassin’s bullet—having seen, but never entered, the promised land of a nation free of slavery.

Parallels between Dred Scott and Windsor

So what does all this have to do with same-sex marriage? A lot. Two years ago, in the contrived test case of Windsor v. United States, a bare majority of Supreme Court justices held that a legal status conferred by state law had to be recognized within the federal sphere. The court held that to deny such a status, as federal law did, violated the Due Process Clause of the Fifth Amendment.

In legal form and substance, the decisions in Windsor and Dred Scott are surprisingly parallel. Windsor involved a same-sex marriage that was recognized by the state of New York but not recognized by the federal government due to the Defense of Marriage Act (DOMA). The Court held that DOMA denied “due process of law” because it withheld federal recognition to a state-law legal status. That is exactly the same thing the Court did in Dred Scott. Instead of marriage, Dred Scott involved the status of slavery, which was recognized by the state of Missouri, but not by federal law in federal territory. Scott’s master, a captain in the army, had taken Scott to Fort Snelling, in the free federal territory of present-day Minnesota. The federal Missouri Compromise of 1820 banned the status of slavery in federal territory north of a designated line. Dred Scott held that the Missouri Compromise denied “due process of law” because it withheld federal recognition to a state-law legal status. That is just what Windsor did with respect to DOMA.

In both Dred Scott and Windsor, the Court’s legal analysis was transparently result-oriented: the justices wanted a particular result, and manipulated the law to reach the outcome they thought preferable as a social-policy matter. In both cases, the majority’s “reasoning” wanders aimlessly before finally settling into the same oft-discredited judicial invention of “substantive due process”—the idea that it is simply morally wrong, or mean, for a democracy to deny a legal right or status conferred under the law of a different jurisdiction. In both cases, the majority opinions were subject to devastating dissents, and they produced greatly divided public reaction. It is hard to avoid the conclusion that Dred Scott and Windsor are two peas from the same judicial-activist pod.

A Second Windsor?

Lincoln warned that there could be a “Second Dred Scott” making slavery national. “Such a decision is all that slavery now lacks of being alike lawful in all the States. Welcome or unwelcome, such decision is probably coming.”

Click "like" if you want to defend true marriage.

Could there be a “Second Windsor” making same-sex marriage national?

Quite possibly yes. A case is now pending before the Supreme Court asking whether four states—Ohio, Michigan, Kentucky, and Tennessee—acted unconstitutionally by not recognizing the status of same-sex marriages under their laws. Some of the plaintiffs are same-sex partners who were married under the laws of other states before moving to a state not recognizing such status. Other plaintiffs seek simply to be married in their home states, the laws of which limit marriage to opposite-sex couples.

Just as with Dred Scott and slavery, the logic of Windsor does not quite require extension to invalidate the laws of every state that denies same-sex marriage status. But an argument will be made that it does. The reasoning of Windsor is that it was gratuitously and indefensibly mean, and therefore unconstitutional, for the federal government to deny recognition to a same-sex marriage recognized under state law. Just as Lincoln asked with respect to Dred Scott, how likely is it the Court will say that a state can then deny to other state’s citizens, or even to its own, the status of same-sex marriage? “Put that and that together,” as Lincoln said, “and we have another nice little niche” for the next Supreme Court decision.

Same-sex marriage is obviously an entirely different social institution than slavery. Reasonable and honorable people today disagree about whether the traditional view of marriage as a conjugal and intrinsically male-female union should be abandoned for an understanding of marriage as embracing any sexual-romantic bond into which two (or more) people might enter. Nobody today disagrees about slavery.

But that is not the point. The point is that, in the structure and logic of the legal arguments made for judicial imposition of an across-the-board national rule requiring every state to accept the institutions, the two situations appear remarkably similar.

If recent lower court opinions on marriage are any guide, the judicial winds may be blowing on the marriage question in the same direction Lincoln seemed to perceive them blowing on the question of extending slavery into northern states by judicial decree. (Lincoln’s prediction probably would have proved right had he not been elected president.) As with slavery in the 1850s, so too with same-sex marriage in 2015: the house very likely will soon cease to be divided. I wouldn’t want to say it’s inevitable, but it is certainly possible that a Second Windsor is coming.

Will the Republican Party produce another Lincoln to stand against it?

Reprinted with permission from The Witherspoon Institute

Share this article

Advertisement

Customize your experience.

Login with Facebook