Rebecca Oas, Ph.D.

The tragedy of miscarriage and abortion ‘rights’

Rebecca Oas, Ph.D.
By Rebecca Oas Ph.D.
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July 16, 2012 (Zenit.org) – One of the traditional names given to the Blessed Virgin Mary is “Our Lady of Sorrows,” a title under which the faithful reflect on the sorrowful events of her life, specifically the traditional Seven Sorrows. Each of these focuses on a painful event of separation from her Son Jesus, whether prefigured in the prophecy of Simeon, threatened during the Flight to Egypt, experienced briefly prior to the Finding in the Temple, or finally embraced fully in the events surrounding the Crucifixion and burial of Jesus.

The grief of Mary has been expressed beautifully in art through the centuries, such as Michaelangelo’s famous Pieta, and for many women who have experienced the loss of a child, the sorrows of Our Lady carry a particularly personal significance.

Because of the uniquely strong bond between a mother and a child, added to the sense of untimeliness when a person dies before his or her parents, the effects of maternal bereavement have been a frequent topic of study and concern for psychologists.

A recent study from the University of Notre Dame analyzed a large population of mothers in the United States aged 20 to 50 and found that in the first two years following the death of a child, the mother’s own risk of early death was elevated 133% over those mothers who had not lost a child (1). The authors found that the effects of bereavement were great regardless of the age of the child or the cause of death. While this study did not examine the impact of bereavement on fathers, the authors cited a previous study from Denmark in which the risks were shown to be elevated for mothers compared to fathers (2).

Although both the Danish and American studies took into account socioeconomic factors, education level, and marital status of the bereaved mothers, neither considered the impact of religious faith on their ability to cope with the tragic loss of a child. However, many other reports have cited the positive effects of faith when dealing with stressful situations, including a review article which specifically highlights the importance of religion and spirituality when coping with the death of a child (3). The authors of the review emphasize that the death of a child is an “uncontrollable life event” and outlined some of the specific ways in which religious practices help a bereaved parent cope, such as the surrendering of control of the situation to God, the choice to seek intimacy with others in a religious context and closeness to God, and the search for supernatural meaning in the midst of loss.

While the loss of a child is particularly devastating to the parents, it is a grief shared by the larger community of those who knew the child during his or her life. The loss of an unborn child, in contrast, is a far more private tragedy, especially if the parents had not yet shared the news of the pregnancy. Further complicating matters is the ongoing worldwide debate over abortion rights, which has resulted in fierce semantic and even legal battles over the treatment of the unborn baby as a distinct person.

In recent years, one manifestation of this debate involved the decision whether or not to issue birth certificates for stillborn babies (4). When a miscarriage occurs earlier in a pregnancy, the mother’s grief can be exacerbated both by its private nature and by the absence of the tangible practices associated with the burial of the body of a loved one, surrounded by one’s family and friends. A 2008 literature review on the topic of grief after a miscarriage noted the benefits of “concretizing” the experience through practices such as keeping mementoes and holding a memorial service (5). However, the squeamishness surrounding the abortion debate adds yet another layer of trepidation, not only among well-meaning friends and caregivers, but potentially to the mother herself, as evidenced by the account given by a staunchly feminist author attempting to develop a terminology to describe the grief following miscarriage without undermining her pro-choice efforts:

[A]fter my miscarriages, my confidence in the terms embryo and fetus began to slip away. Somehow these terms were starting to feel too cold, too detached, to name and reference beings about which I had been so excited and hopeful. I began to find the notion that I had lost “babies” oddly comforting, in spite of worries that I was being unwittingly swayed by the “other side” to which my pro-choice politics had been so long positioned. (6)

From a psychological perspective, the intensity and duration of grief following a miscarriage is described as being similar to that which occurs following other significant losses (5). As scientific studies and new medical technologies enable a greater understanding of the process of prenatal development, the relationship between a mother and her unborn child is also a key focus of study, including the search for the most helpful way to deal with the aftermath of a miscarriage. An article written to advise nurses treating women who have suffered miscarriages points out, among other recommendations, that investigating the cause of the miscarriage helps to alleviate potential feelings of guilt in the mother and reassure her that the tragic event was, in fact, beyond her control (7).

But what of those mothers for whom the loss of a child was not an “uncontrollable life event,” but, rather, a matter of her own choosing? A longitudinal study conducted by a Norwegian group assessed the mental health of women following an abortion or miscarriage and at time points up to five years after the event. While the women who had miscarried exhibited greater distress at the ten-day and six-month time points, their subsequent recovery was more pronounced than that of their counterparts who had undergone elective abortions. Furthermore, while the women who had miscarried exhibited feelings of loss and grief, the predominant feelings of those who had aborted were guilt and shame (8).

The loss of a son or daughter, whether unborn, a child, or an adult is a deeply painful event, particularly for the individual’s parents. Surveys and studies of bereaved parents demonstrate that, particularly within the first two years of the loss, an intense grieving process occurs, and this process can be helped by religious faith and practices, as well as participation in a community of fellow believers. When the lost child is unborn, and particularly when the miscarriage occurs early in pregnancy, the grieving process for the mother can be helped by acknowledging the actuality of the loss, and through practices which memorialize the life and individuality of the child. These practices, however, are in stark contrast to the attitudes taken by those who are willing to go to great lengths to strip away all semantic traces of the humanity of unborn children, even as the mounting medical evidence reveals the ultimate futility of such efforts.

Women who miscarry, regardless of their political views, are conscious of a loss, and one worth grieving. By attempting to use language to negate the humanity of the unborn, abortion rights advocates deny not only the basis for grief after a miscarriage, but also the words to express it. This is in direct contrast to study results which demonstrate that treating the loss as more than symbolic is beneficial to the mother’s recovery. Thus, the promotion of access to abortion is not only detrimental to the women who experience guilt and shame after undergoing the procedure, but also results in collateral damage to those whose unborn children were lost through no choice of their own.

The loss of loved ones is a sad but unavoidable fact of our mortality, but as Catholics we not only live in the hope of everlasting life, but we can take comfort in the fact that our Lord Himself grieved the loss of friends and family who died during His time on Earth. As we reflect on the sorrows of Mary and the sufferings of Christ, we can extend sympathy and understanding to all who are bereaved, especially parents who have lost children, regardless of the circumstances of their deaths, and take comfort in the knowledge that, like Our Lady, those who mourn will one day be reunited with their children in the life to come.

Rebecca Oas, Ph.D., is a Fellow of HLI America, an educational initiative of Human Life International. Dr. Oas is a postdoctoral fellow in genetics and molecular biology at Emory University. She writes for HLI’s Truth and Charity Forum. This article appeared on Zenit.org and is reprinted with permission.

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1] Espinosa, J., Evans, W.N., Maternal bereavement: The heightened mortality of mothers after the death of a child, Economics and Human Biology (2010), doi:10.1016/j.ehb.2012.06.002

2] Li J, Precht DH, Mortensen PB, Olsen J. Mortality in parents after death of a child in Denmark: a nationwide follow-up study. Lancet. 2003 Feb 1;361(9355):363-7.

3] Ungureanu, I,. Sandberg, J.G. ”Broken Together”: Spirituality and Religion as Coping Strategies for Couples Dealing with the Death of a Child: A Literature Review with Clinical Implications. Contemporary Family Therapy (2010) 32:302–319

4] http://www.nytimes.com/2007/05/22/us/22stillbirth.html

5] Brier, N. Grief Following Miscarriage: A Comprehensive Review of the Literature. Journal of Women’s Health. Volume 17, Number 3, 2008

6] Parsons, K. Feminist reflections on miscarriage, in light of abortion. International Journal of Feminist Approaches to Bioethics. Spring 2010, Volume 3, Number 1

7] Bacidore, V., Warren, N., Chaput, C., Keough, V.A. A Collaborative Framework for Managing Pregnancy Loss in the Emergency Department. Journal of Obstetric, Gynecologic, & Neonatal Nursing. Volume 38, Issue 6, pages 730–738, November/December 2009

8] Broen, A.N., Moum, T., Bødtker, A.S., Ekeberg, O. The course of mental health after miscarriage and induced abortion: a longitudinal, five-year follow-up study. BMC Medicine. 2005 Dec 12;3:18.

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Ben Johnson and Andy Parrish

Did Minnesota’s Planned Parenthood lie about illegal organ harvesting?

Ben Johnson and Andy Parrish
By Ben Johnson

MINNEAPOLIS, MN, September 2, 2015 (LifeSiteNews) - Somebody in the abortion industry is breaking a Minnesota law that bans the sale or donation of aborted babies' body parts.

That's the conclusion of numerous elected officials, who are renewing calls to investigate Planned Parenthood in the wake of undercover videos about the harvesting and sale of fetal organs and tissue.

Dozens of Republican state legislators asked Democratic Gov. Mark Dayton to investigate the abortion provider after the Center for Medical Progress released videos detailing the little-known practice. The sale or donation of fetal organs or tissue is illegal under state law.

The local Planned Parenthood affiliate - Planned Parenthood Minnesota, North Dakota, South Dakota (PPMNS) - said that it had never been involved in fetal tissue donation.

However, in the latest video released by CMP, the head of a biological company says it has an abortion facility operating in Minnesota.

Perrin Larton, the Procurement Manager for Advanced Bioscience Resources, Inc. (ABR), says she procures fetal organs and tissue from abortion facilities "in San Diego, in Oregon, in Minnesota, and soon we will be starting in New Jersey and Philadelphia."

At the heart of the issue is a Minnesota state law that requires abortion facilities to dispose of aborted babies' bodies "by cremation, interment by burial, or in a manner directed by the commissioner of health." To do otherwise is a misdemeanor.

Thus, ABR's research would be illegal in any case.

As it turns out, ABR has been registered as a non-profit in the state of Minnesota since April 2009. Its location is listed as 1010 N. Dale St. in St. Paul.

A former ABR employee, Deborah Heap Tierney, listed her occupation on LinkedIn as "procurement specialist" at the company, in Minnesota, from February 2009 - two months before ABR's business filing as a nonprofit - to November 2009.

Investigators want to know: If organ donation was illegal, what was she procuring, and who acted as ABR's supplier?

"Why is the nation's largest and oldest fetal procurement company in Minnesota in the first place, let alone four miles from Planned Parenthood Minnesota?" said State Representative Mary Franson, R-08B, in a statement sent exclusively to LifeSiteNews. "Minnesota law requires a dignified and sanitary disposal of fetal remains. Sales or donation of fetal remains is not permitted."

"Advanced Bioscience Resources admits in a recent video that they procure fetal tissue in Minnesota. That alone is illegal and criminal," State Rep. Kathy Lohmer, R-39B, told LifeSiteNews. "I am calling on Ramsey County Prosecutor John J. Choi to investigate these claims and if true to pursue criminal charges against them."

But what about Planned Parenthood? Did it tell the truth when it denied ever having participated in ABR's organ harvesting business?

State Rep. Matt Dean, R-38B, sent a letter on July 24 to Sarah Stoesz, the president and CEO of PPMNS, to find out. He asked for the affiliate's "official policy on the donation of fetal tissue."

Echoing Cecile Richards, Stoesz replied on August 3, "I want to be absolutely clear." Although Planned Parenthood "believes strongly in the value of fetal tissue research...PPMNS does not participate, and has never participated, in any type of tissue donation program that would involve providing fetal remains (with reimbursement of expenses or otherwise) to any commercial vendor or to any other entity for the purpose of medical research."

When asked for official policy, she responded, "PPMNS does not and never has donated tissue of any kind and, accordingly, does not have a policy dedicated to this issue."

She then said that one of its policies requires that state law be followed on the disposal of aborted babies' remains, and the policy was adopted in 2011. She sent a copy of their policy, which was signed by Stoesz and two other PPMNS officials on July 27 - three days after Dean's letter.

Gov. Mark Dayton accused Republicans of "full-time grandstanding," saying, "As far as I'm concerned there's no basis for an investigation at taxpayer expense into a private nonprofit organization that has stated they don't engage in those practices here in Minnesota."

Lt. Gov. Tina Smith - who was part of the Planned Parenthood affiliate's leadership - agrees. Smith is a former vice president for external affairs at PPMNS.

Minnesota House Speaker Kurt Daudt, R-31A today told LifeSiteNews through a spokesperson that the state's Democratic leadership has turned a blind eye to a burgeoning scandal, and justice must be enforced at once.

"Speaker Daudt is outraged by the developments with Planned Parenthood," Susan Closmore, state House Republican communications director, told LifeSiteNews. "Speaker Daudt has called on Governor Mark Dayton to investigate this issue."

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Sofia Vazquez-Mellado

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Vatican: It’s ‘impossible’ for transsexuals to serve as godparents

Sofia Vazquez-Mellado
By Sofia Vazquez-Mellado

MADRID, September 2, 2015 (LifeSiteNews)- After Alex Salinas, a woman living as a man in San Fernando, Spain, claimed her parish priest had allowed her to be the “godfather” for the baptism of her two nephews, local bishop of Cadiz and Ceuta, Don Rafael Zornoza took the matter up with the Congregation for the Doctrine of the Faith. The response, which strongly affirms Church teaching on the nature of gender, was published yesterday on the diocese’s website.

“On this particular case I inform you of the impossibility of admission,” read the response. “Transsexual behavior publicly reveals an opposition to the moral demand of resolving the problem of sexual identity according to the truth of one’s own sex. It is therefore evident that said person does not comply with the requirement of leading a life of faith and to the function of godparent (CIC, can 874 §1,3).”

“This is not seen as discrimination, but merely as the recognition of an objective lack of requirements that by their nature are necessary to take on the ecclesiastic responsibility of being a godparent,” it concluded.

The prelate explained how Pope Francis has confirmed this doctrine on several occasions and quoted his last encyclical Laudato Si: “Human ecology also implies another profound reality: the relationship between human life and the moral law, which is inscribed in our nature and is necessary for the creation of a more dignified environment.”

Bishop Zornoza also quoted Benedict XVI on the “ecology of man,” as “man too has a nature that he must respect and that he cannot manipulate at will.”

“The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father,” continued Zornoza quoting Francis. “Thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology.”

The bishop went on to explain that if parents are unable to find a suitable person to qualify as godparent, the priest can baptize the child without godparents, “which are not necessary to celebrate this sacrament.”

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“Words have been attributed [to me] which I have not pronounced,” he noted, referring to the media falsely reporting his approval of Salinas as godfather. He explained he had reached out to the Congregation “due to the complexity and the media relevance this matter has reached, and keeping in mind the possible pastoral consequences of any decision on the matter.”

Local media reported that the baptism, scheduled for this September, has been cancelled, and that Salinas’ sisters will not baptize their children until the bishop changes his mind.

Salinas, who had declared herself to be a “firm believer,” has now claimed to be an “apostate” due to the Church’s rejection, reported Spain’s EFE.

In a petition started by change.org, Salinas wrote she didn’t understand why “the Catholic Church denies me the possibility of being a godfather” if Spanish authorities have already changed her name from Alexandra to Alexander in her official IDs.

The petition falsely celebrated a “victory” after Salinas claimed she was being allowed as godfather.

Mainstream media, which initially reported Salina’s “celebration,” have not yet reported on the Congregation for the Doctrine of the Faith’s response.

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Forced abortions at Canadian clinics central to cover-up of 12-yr-old’s abuse: pro-life leaders

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By Pete Baklinski

WINNIPEG, Manitoba, September 2, 2015 (LifeSiteNews) -- A renowned Canadian judge is calling for an investigation into why two Canadian abortion centers failed to report an underaged girl who was forced by her stepfather to undergo two abortions after being repeatedly raped by him, one at the former Morgentaler Clinic in Newfoundland and the other at a Winnipeg, Manitoba hospital.

Retired Manitoba justice Ted Hughes told CBC News that the province of Manitoba should investigate how a 12-year-old girl with a previous record of abortion could be given another abortion and not have providers bring the child to the attention of welfare officials.

"I'm surprised that child-and-family-services, the ministry, isn't taking an aggressive stand. I would have expected that, because, unquestionably this child was in need of protection," said Hughes, who received national attention last year when he made 62 recommendations for improving the child welfare system after investigating the 2005 murder of 5-year-old Phoenix Sinclair.

"Do I think this should be looked into? I certainly do,” he said.

After making these concerns public yesterday, Manitoba's Office of the Children's Advocate stated on the same day that it has launched an investigation, but that its findings will not be made public.

Pro-life leaders say the girl’s experience at the hands of abortionists is an indictment of the entire industry.

“Abortion centers are not health care centers. They are businesses, and their product is dead babies, professionally emptied uteruses. So they have a vested financial interest in not asking any questions,” said Jonathan Van Maren, communications director of the Canadian Centre for Bioethical Reform, to LifeSiteNews.

On Friday, the girl’s 35-year-old stepfather was sentenced to 16 years in prison for sexual assault that began in 2011 when the girl was 11 and continued for over two years, during which the girl became pregnant twice. The stepfather traveled across country for the first forced abortion at the former Morgentaler Clinic in St. John’s, Newfoundland. He then took the girl closer to home for the second forced abortion at the Health Sciences Centre in the Women's Hospital in Winnipeg.

"He arranged abortions for both pregnancies, including cover stories," said Justice Christopher Martin at the sentencing, describing the man’s crimes as "shockingly calculated and cruel” and “among the worst nightmare scenarios.”

The man was arrested in 2012 after sexually assaulting his step-daughter’s best friend and the girl’s mom after breaking into their home. He cannot be identified to protect the victims.

The young girl, who is now 15, called both abortions "murder" in a victim-impact statement.

While legal and human rights experts are busy pointing fingers at who might be ultimately responsible for failing to help this girl as a victim of sexual assault, hardly anyone wants to point a finger at the abortion industry itself.

But Canadian pro-life leaders say the blame for this girl’s ongoing abuse rests primarily with the abortion establishment.

“By providing this abortion service for this young victim without asking any questions and without bringing in social services, these abortion providers were essentially protecting this incestuous stepfather and child rapist and setting up a situation that allowed him to continue abusing this poor little girl. They were protecting the perpetrator, not the victim,” Mary Ellen Douglas of Campaign Life Coalition told LifeSiteNews.

Douglas said that what this girl experienced in the hands of abortion providers proves that the abortion industry does not really care about women.

“It says they don’t care anymore for this young girl than they do for the little victims that were in her womb. They don’t care about the girl, they don’t care about the baby. All they do is provide death,” she said.

Natalie Sonnen, Executive Director of LifeCanada, said that legalized abortion in Canada has created a situation that “favours the abuser, without doubt.”

“Thousands of women and girls are susceptible to coercion by these men who get away with their crimes and are propped up by the industry. It is an absolute tragedy that these girls or women can be forcibly aborted and then sent back into the abusive relationship again. We have known for years that coerced abortion is a huge problem that our society refuses to address, for fear of offending the sacrosanct abortion establishment,” she told LifeSiteNews.

Various attempts have been made by pro-life politicians to introduce bills that would offer women some protection from coerced abortion, but with no success.

In 2008, Alberta Conservative MP Ken Epp saw his bill titled The Unborn Victims of Violent Crime reach second reading before it was squelched by Prime Minister Stephen Harper who was keeping his promise to steer clear of the abortion issue. The bill would have allowed for separate punishments for killing an unborn child in a violent attack on a pregnant mother.

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In 2010, Tory MP Rod Bruinooge introduced a private member’s bill in 2010 called Roxanne’s Law that would have made it an offense to coerce a woman to seek an abortion. The bill was named after Roxanne Fernando, a Winnipeg woman beaten to death by her boyfriend in 2007, after refusing to get an abortion. Again, following Harper’s lead, the bill was only supported by half of the Conservative caucus and a handful of Liberals and failed to pass first reading.

Jonathan Van Maren, communications director of the Canadian Centre for Bioethical Reform, criticized politicians and the abortion industry for opposing the above bills that could have helped the young girl if they had been passed.

“The term ‘pro-choice’ rings hollow for many women and girls who are coerced into having an abortion, or feel that they are pressured into having an abortion against their will. Yet, the abortion industry and most of our politicians opposed Roxanne's Law, which would have made it illegal to do so.”

Van Maren said that far from securing women’s freedom, abortion-on-demand has reached a point where it is now being used as a “tool of oppression, not only for the pre-born child who is, as this poor girl tragically recognized, murdered, but also for those women and girls who bear the scars of their lost children and the trauma of being forced into this so-called government funded service against their will.”

Mike Schouten, Campaign Director for WeNeedALaw.ca, said that Canada’s continual resistance to regulating abortion has manifested itself in what he called a “real life tragedy.”

“While it is understandable that we focus on the rapist and the callousness of his crimes we also do well to collectively ask ourselves how we have come to live in a society that cares so little about the health and well-being of women, and in this case a young girl,” he told LifeSiteNews.

"This tragedy is a direct result of individualizing abortion to the point where the maximum amount of energy is put into protecting the so called ‘right to choose’ and little or no effort into actually caring for the health of this young girl."

"This sad story is another indication that a time of reckoning is coming whereby Canadians come to understand that abortion does not liberate a woman. Rather, it brings a host of new problems, and in this tragic case allowed for the continued abuse of a vulnerable young girl,” he said.

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