Cassy Fiano

Pro-choice blogger mocks man in anguish over girlfriend’s decision to abort their child

Cassy Fiano
By Cassy Fiano
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June 10, 2013 (LiveActionNews.org) - A common tale is the man who gets a girl pregnant, and then pressures her into having an abortion. For men just looking to screw around and avoid commitment at any cost, abortion is the perfect solution. Abortion allows them to use a woman and then leave her, have sex and still avoid any kind of consequences or responsibility for their actions.

But what about the other side of the coin? The man who grieves at the abortion of his child, who wants to step up and take responsibility and make a commitment, is not often mentioned in the abortion discussion. When he is, he’s oftentimes mocked and told that he has no right to speak up. Such men are also smeared as misogynists who don’t care about women and want to force a life of misery and servitude onto their unwitting partners. Yet, strangely, these same people will insist that if the woman does want the baby and the man doesn’t, he should be forced to financially support the woman and her child for almost two decades against his will. Seems slightly hypocritical, no?

With that in mind, let’s check out this plea for advice, where a man wrote into a newspaper expressing his anguish and hurt over his girlfriend’s decision to have an abortion.

I’m really confused right now and as I can’t talk to anybody else I’m trying the anonymity of the news paper.

I have a relatively new girlfriend – it’s only a few months since we got together – and as a result of her having a virus, and vomiting all the time, the Pill wasn’t effective, and now she is pregnant.

She wants to have an abortion because she says we don’t know each other well enough to be parents, and I can’t think of anything worse than aborting an unborn child.

All the controversy going on right now doesn’t help, and I am at my wit’s end.

None of our parents has a clue as to what is really going on.

I’m in my late 20s and she is a few years younger. What are your thoughts?

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While the newspaper columnist does, in fact, tell the man that the decision is solely the woman’s to make, she also points out that he could tell her that adoption is a choice, and that he can and should make his feelings known to her. Another pro-abortion blogger picked up on this plea for advice, though, and her response was slightly more offensive.

Dear Anonymous,

Unlike you, I can think of something worse than aborting an unborn child: a woman who is unwilling to put her health and future at risk and commit to 18 years of parenthood with a near-stranger so that a grown-ass man doesn’t ever have to feel confused or sad about a decision he will never have to make for himself.

What an awful position you’re in, being physically unable to be pregnant and yet knowing exactly what pregnancy is like, and specifically what your girlfriend should do about hers! So many pregnant people experience complicated emotions about unplanned pregnancy and bodily autonomy, while you’re cursed with the absolute knowledge of what’s best for all pregnancies, if only everyone would just listen to your penisfeels for a minute.

But you’re helpless to force every pregnant person ever to carry every pregnancy to term, which is the right thing to do because you personally can’t imagine anything worse than something you literally cannot imagine because it literally will never happen to your body. O, cruel fate!

What can you do? Make a lot of frowns at your girlfriend so she sees how sad you will be if she doesn’t spend the next nine months, and potentially 18 subsequent years, attending to your emotional wellbeing, the most delicate and precious thing on the earth (besides zygotes).

What would the reaction be if a male blogger were to respond to a woman expressing her feelings of guilt, confusion, and anguish over having an abortion to mere “vaginafeels”? Apparently, the idea is that not only must a man let his partner have an abortion without any complaint, but he isn’t allowed to have any personal feelings on the matter, either.

We also see, yet again, the argument that because men can’t get pregnant, they can’t possibly be capable of understanding what pregnancy is like and therefore have no say on the issue. Does that mean that only the Chinese can speak out against the inhumanities of China’s one-child policy and the human rights abuses currently going on there? That the only people allowed to speak about the Holocaust should be Jewish? Issues of human rights have no race, creed, or gender. But pro-aborts need a way to shut down the argument.

Perhaps most disturbing about this viewpoint on men and abortion are the two common views that pregnancy will forever ruin a woman, and that men should actively seek to avoid responsibility for their actions. Women are told, over and over again, that an accidental pregnancy will destroy their lives and their futures, and that their only reasonable choice is to have an abortion. Having the baby will curse them to slave away in poverty, miserable and alone, forever; putting the baby up for adoption is rarely, if ever, mentioned. As for men, they’re shamed and derided when they actually step up and accept the consequences of their actions.

After all, pregnancy isn’t a mystical condition that just mysteriously happens to an unsuspecting woman one day. It requires sex – sex which, most of the time, is consensual – and that requires two people. Having sex, even if you’re using birth control, means you are willingly accepting the risk of becoming pregnant. Yet when men choose to react to their actions by rising to the occasion and accepting responsibility, they’re lambasted by pro-aborts.

This is what we have come to: a world where a man taking responsibility for his actions is portrayed as a bad thing. Yet we also complain about the breakdown of the family and the epidemic of absentee, deadbeat fathers. Is it really that difficult to make the connection? Not only are men given the option of avoiding responsibility for their actions, but they’re encouraged to do so, so how can we then be surprised when more and more men shirk their responsibilities as fathers? Meanwhile, the men who do want to step up and be…well, real men are mocked, insulted, and silenced.

It seems that men are in a lose-lose situation. If they choose to not be involved with their children, then they’re punished. If they choose to step up and be a father when it isn’t what the woman wants, they’re punished. They’re slaves to the whims of women, and if they step out of line at all, then they’re horrible human beings. Is it really that difficult to see that there’s a problem here?

Reprinted with permission from LiveActionNews.org

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Vatican’s doctrine chief: ‘Absolutely anti-Catholic’ to let bishops conferences decide doctrine or discipline

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By John-Henry Westen

VATICAN, March 26, 2015 (LifeSiteNews.com) - Cardinal Gerhard Ludwig Müller, prefect of the Congregation for the Doctrine of the Faith, has rejected outright the idea floated by Germany’s Cardinal Reinhard Marx that various bishops’ conferences around the world would decide for themselves on points of discipline or doctrine. 

“This is an absolutely anti-Catholic idea that does not respect the catholicity of the Church,” Cardinal Müller told France’s Famille Chrétienne in an interview published today

The question was raised because Cardinal Marx, the head of the German Catholic bishops’ conference and a member of Pope Francis’ advisory Council of Nine, told reporters that the German bishops would chart their own course on the question of allowing Communion for those in “irregular” sexual unions.

“We are not a subsidiary of Rome,” he said in February. “The Synod cannot prescribe in detail what we should do in Germany.”

Vatican Cardinal Müller remarked that while episcopal conferences may have authority over certain issues they are not a parallel magisterium apart from the pope or outside communion with the bishops united to him.

Asked specifically about Cardinal Marx saying that the Church in Germany is “not a subsidiary of Rome,” the head of the Congregation for the Doctrine of the Faith said pointedly “the president of an Episcopal Conference is nothing more than a technical moderator, and as such has no special teaching authority.”  He added moreover, that the dioceses in a particular country “are not subsidiaries of the secretariat of an Episcopal conference or diocese whose Bishop presides over the Episcopal Conference.”

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The CDF head warned that “this attitude makes the risk of waking some polarization between the local churches and the universal Church.” He did not however believe that there was the will for Episcopal conferences to separate from Rome.

The important interview also saw Cardinal Müller contest the notion that the pastoral practice or discipline could change while retaining the same doctrine. “We can not affirm the doctrine and initiate a practice that is contrary to the doctrine,” he said.

He added that not even the papal Magisterium is free to change doctrine. “Every word of God is entrusted to the Church, but it is not superior to the Word,” he said. “The Magisterium is not superior to the word of God. The reverse is true.”

Cardinal Müller rejected the notion that we would have to modify Christ’s unflinching words totally forbidding divorce and remarriage.  We cannot “say that our ministry should be more cautious than Jesus Christ Himself!”  Nor could we, he added, say that Christ’s teaching is out of date or that “we need to correct or refine Jesus Christ because He lived in an idealistic world.” 

Rather, the cardinal said, bishops must be ready for martyrdom.  Quoting Jesus he said, “Blessed are you when people insult you and persecute you, and if we speak all kinds of evil against you because of me.”

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‘Groundbreaking’: Kansas may become first state to ban dismemberment abortions

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By Ben Johnson

TOPEKA, KS, March 26, 2015 (LifeSiteNews.com) – Kansas will become the first state in the country to ban a procedure in which unborn children are dismembered in the womb, if Gov. Sam Brownback signs a bill that recently passed the state legislature.

The state House passed a ban on dilation and evacuation (D&E) abortions, called dismemberment abortions in common parlance, by 98-26 on Wednesday.

The Unborn Child Protection from Dismemberment Abortion Act, which had already passed the state Senate in February 31-9, now heads to Gov. Brownback's desk.

Brownback, a staunch defender of life, is expected to sign the act into law.

"Because of the Kansas legislature's strong pro-life convictions, unborn children in the state will be protected from brutal dismemberment abortions," said Carol Tobias, president of the National Right to Life Committee, which has made banning dismemberment abortions a national legislative focus.

The procedure, in which an abortionist separates the unborn child's limbs from his body one at a time, accounts for 600 abortions statewide every year.

Nationally, it is “the most prevalent method of second-trimester pregnancy termination in the USA, accounting for 96 percent of all second trimester abortions,” according to the National Abortion Federation Abortion Training Textbook.

“It’s just unconscionable that something happens to children that we wouldn’t tolerate being done to pets,” Katie Ostrowski, the legislative director of Kansans for Life, told The Wichita Eagle.

Leading pro-life advocacy groups have made shifting the debate to dismemberment a national priority, with similar legislation being considered in Missouri and Oklahoma. Mary Spaulding Balch, J.D., who is NRLC's director of state legislation, called the bill's passage in Topeka “groundbreaking.”

"When the national debate focuses only on the mother, it is forgetting someone," she said.

The abortion lobby has made clear that it is uncomfortable engaging in a public relations tussle on this ground.

Elizabeth Nash, the senior state issues associate of the Guttmacher Institute, said that dismemberment is “not medical language, so it’s a little bit difficult to figure out what the language would do.”

On the state Senate floor, Democrats tried to alter the bill's language on the floor by replacing the term “unborn child” with fetus. “I know some of you don’t believe in science. But it’s not an unborn child, it’s called a fetus,” said state Senator David Haley, D-Kansas City.

If the bill becomes law, the abortion industry has vowed to fight on.

Julie Burkhart, a former associate of late-term abortionist George Tiller, said the motion's only intention is “to intimidate, threaten and criminalize doctors.”

“Policymakers should be ashamed,” she said, adding, “if passed, we will challenge it in court.”

Gov. Brownback has previously signed conscience rights protections and sweeping pro-life protections into law.

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How NOT to move beyond the abortion wars

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By Anne Hendershott

March 26, 2015 (CrisisMagazine.com) -- A few years ago, when an undergraduate student research assistant of mine—a recent convert to Catholicism—told me that he was planning to meet with a well-known dissenting Catholic theology professor who was then ensconced in an endowed chair at a major metropolitan Catholic university, I told him: “Be careful, you might end up liking him too much.” I jokingly told my student not to make eye contact with the theologian because he might begin to find himself agreeing with him that Catholic teachings “really allow” for women’s ordination and full reproductive rights—including access to abortion.

I was reminded of that conversation this week when I began reading a new book by yet another engaging Catholic theology professor at a major metropolitan university who also claims (pg 6) that the argument he puts forward in his book, Beyond the Abortion Wars, is “consistent with defined Catholic doctrine.” Written by Charles Camosy, associate professor of theology at Fordham University, the new book purports to be in line with Catholic teachings and promises “a way forward for a new generation.” But, Camosy delivers yet another argument for a woman’s right to choose abortion when confronted with an unborn child that he has described—in the past—as an “innocent aggressor.”

Indeed, Camosy has spent much of his career trying to convince us that he knows Catholic teachings better than the bishops. Criticizing Bishop Olmsted for his intervention and excommunication of a hospital administrator for her role in the direct abortion at a Phoenix Catholic hospital, Camosy suggested in 2013 that “the infamous Phoenix abortion case set us back in this regard.” Implying that Bishop Olmsted was not smart enough to understand the moral theology involved in the case, Camosy claimed that “The moral theology in the case was complex—which makes the decision to declare publicly that Sr. McBride had excommunicated herself even more inexplicable. The Church can do better.” For Camosy, “Catholics must be ready to help shape our new discussion on abortion. And we must do so in a way that draws people into the conversation—not only with respectful listening, but speaking in a way that is both coherent and sensitive.”

This new book is likely Camosy’s attempt to “draw people into the conversation.” But, there is little in his book that is either coherent or sensitive. Claiming to want to move “beyond” the abortion wars, Camosy creates an argument that seems designed to offend the pro-life side, while giving great respect to those who want to make sure abortion remains legal.

Especially offensive for pro-life readers will be Camosy’s description of the abortifacient, RU-486 as a form of “indirect abortion.” The reality is that RU-486, commonly known as the “abortion pill,” effectively ends an early pregnancy (up to 8 weeks) by turning off the pregnancy hormone (progesterone). Progesterone is necessary to maintain the pregnancy and when it is made inoperative, the fetus is aborted. For Camosy, who claims that his book is “consistent with settled Catholic doctrine,” this is not a “direct” abortion. To illustrate this, Camosy enlists philosopher Judith Jarvis Thompson’s 1971 “Defense of Abortion”—the hypothetical story of the young woman who is kidnapped and wakes up in a hospital bed to find that her healthy circulatory system has been hooked up to a famous unconscious violinist who has a fatal kidney ailment. The woman’s body is being used to keep the violinist alive until a “cure” for the violinist can be found. Camosy makes the case—as hundreds of thousands of pro-choice proponents have made in the past four decades—that one cannot be guilty of directly killing the violinist if one simply disconnects oneself from him. Likewise, for Camosy, simply taking the drug RU 486 is not “directly” killing the fetus. He writes:

The drugs present in RU 486 do not by their very nature appear to attack the fetus. Instead, the drug cuts off the pregnancy hormone and the fetus is detached from the woman’s body…. Using RU 486 is like removing yourself from [Judith Jarvis Thompson’s] violinist once you are attached. You don’t aim at his death, but instead remove yourself because you don’t think you have the duty to support his life with your body…. Some abortions are indirect and better understood as refusals to aid (pp 82-83).

Perhaps there are some readers who will find Camosy’s argument convincing, but I am not sure that many faithful Catholic readers will agree that it is consistent with settled Catholic doctrine.

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As one who is hardly a bystander in the abortion wars, I wanted to like this book. As an incrementalist who celebrates every small step in creating policy to protect the unborn, I had high hopes that this book would at last begin to bridge the divide. A decade ago, in my own book, The Politics of Abortion, I joined the argument begun by writers like Marvin Olasky in his Abortion Rites: A Social History of Abortion in America, that it is more effective to attempt to change the hearts and minds of people than to create divisive public policy at the federal level. I share Charles Camosy’s desire to end the abortion wars—but this war cannot end until the real war on the unborn ends. This does not mean that the two sides cannot work together—battling it out at the state level—where there is the opportunity for the greatest success. But, complex philosophical arguments on whether RU 486 is a direct or indirect form of abortion are not helpful to these conversations.

Camosy must know that we can never really “end” the abortion wars as long as unborn children are still viewed as “aggressors” or “invaders” and can still be legally aborted. Faithful Catholics know that there is no middle ground on this—the pro-life side has to prevail in any war on the unborn. It can be done incrementally but ground has to be gained—not ceded—for the pro-life side. Besides, Camosy seems a bit late to the battlefield to begin with. In many ways, he seems to have missed the fact that the pro-life side is already winning many of the battles through waiting periods, ultrasound and parental notification requirements, and restrictions on late term abortion at the state level. More than 300 policies to protect the unborn have been passed at the state level just in the past few years. The number of abortions each year has fallen to pre-Roe era levels—the lowest in more than four decade.   Much of these gains are due to the selfless efforts of the pro-life community and their religious leaders. Yet, just as victory appears possible in many more states, Camosy seems to want to surrender by resurrecting the tired rhetoric—and the unconscious violinists—of forty years ago.

While it is disappointing, it is not unexpected considering Camosy’s last book lauded the contributions of Princeton’s most notorious professor, Peter Singer—the proponent of abortion, euthanasia and infanticide. Claiming that Singer is “motivated by an admirable desire to respond to the suffering of human and non-human animals,” Camosy’s 2012 book, Peter Singer and Christian Ethics: Beyond Polarization, argues that, “Though Singer is pro-choice for infanticide, on all the numerous and complicated issues related to abortion but one, Singer sounds an awful lot like Pope John Paul II.”  In a post at New Evangelical Partnership for the Common Good, a progressive organization led by Rev. Richard Cizik (a former lobbyist for the National Association of Evangelicals who was removed from his position because of his public support for same sex unions, and his softening stance on abortion) Camosy wrote that he found Singer to be “friendly and compassionate.”  Camosy currently serves on the Advisory Board of Cizik’s New Evangelical Partnership—where he has posted Peter Singer-like articles including: “Why Christians Should Support Rationing Health Care.”

One cannot know the motivations of another—we can never know what is in another’s heart so it is difficult to know why Charles Camosy wrote this book. It must be difficult to be a pro-life professor at Fordham University—a school known for dissenting theologians like Elizabeth Johnson. But, if one truly wants to advance a culture of life in which all children are welcomed into the world, it would seem that inviting Peter Singer to be an honored speaker to students at Fordham in 2012 is not the way to do it, nor would claiming that RU-486 “may not aim at death by intention.” Perhaps it is unwise to continue to critically review Camosy’s work from a Catholic perspective because it gives such statements credibility—and notoriety. But, as long as Camosy continues to claim that his writings and policy suggestions—including his newly proposed “Mother and Prenatal Child Protection Act”—are “consistent with defined Catholic doctrine,” faithful Catholics will have to continue to denounce them.

Reprinted with permission from Crisis Magazine. 

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